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catch up through FS_vi A108
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| 19 <h2 id="FS.vi-p0.1">TREATISE ON LAW (QQ 90-108)</h2><div class="toc"><a href="#FS_Q90">Q. 90. OF THE ESSENCE OF LAW (FOUR ARTICLES)</a><br/><a href="#FS_Q91">Q. 91. OF THE VARIOUS KINDS OF LAW (SIX ARTICLES)</a><br/><a href="#FS_Q92">Q. 92. OF THE EFFECTS OF LAW (TWO ARTICLES)</a><br/><a href="#FS_Q93">Q. 93. OF THE ETERNAL LAW (SIX ARTICLES)</a><br/><a href="#FS_Q94">Q. 94. OF THE NATURAL LAW (SIX ARTICLES)</a><br/><a href="#FS_Q95">Q. 95. OF HUMAN LAW (FOUR ARTICLES)</a><br/><a href="#FS_Q96">Q. 96. OF THE POWER OF HUMAN LAW (SIX ARTICLES)</a><br/><a href="#FS_Q97">Q. 97. OF CHANGE IN LAWS (FOUR ARTICLES) </a><br/><a href="#FS_Q98">Q. 98. OF THE OLD LAW (SIX ARTICLES)</a><br/><a href="#FS_Q99">Q. 99. OF THE PRECEPTS OF THE OLD LAW (SIX ARTICLES)</a><br/><a href="#FS_Q100">Q. 100. OF THE MORAL PRECEPTS OF THE OLD LAW (TWELVE ARTICLES)</a><br/><a href="#FS_Q101">Q. 101. OF THE CEREMONIAL PRECEPTS IN THEMSELVES (FOUR ARTICLES)</a><br/><a href="#FS_Q102">Q. 102. OF THE CAUSES OF THE CEREMONIAL PRECEPTS (SIX ARTICLES)</a><br/><a href="#FS_Q103">Q. 103. OF THE DURATION OF THE CEREMONIAL PRECEPTS (FOUR ARTICLES)</a><br/><a href="#FS_Q104">Q. 104. OF THE JUDICIAL PRECEPTS (FOUR ARTICLES)</a><br/><a href="#FS_Q105">Q. 105. OF THE REASON FOR THE JUDICIAL PRECEPTS (FOUR ARTICLES)</a><br/><a href="#FS_Q106">Q. 106. OF THE LAW OF THE GOSPEL, CALLED THE NEW LAW, CONSIDERED IN ITSELF (FOUR ARTICLES)</a><br/><a href="#FS_Q107">Q. 107. OF THE NEW LAW AS COMPARED WITH THE OLD (FOUR ARTICLES)</a><br/><a href="#FS_Q108">Q. 108. OF THOSE THINGS THAT ARE CONTAINED IN THE NEW LAW (FOUR ARTICLES)</a><br/></div> | |
| 20 <div id="FS_Q90" class="div3"> | |
| 21 <h3 id="FS_Q90-p0.1">Q. 90. OF THE ESSENCE OF LAW (FOUR ARTICLES)</h3> | |
| 22 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 23 <p id="FS_Q90-p2"> We have now to consider the extrinsic principles of acts. Now the extrinsic principle inclining to evil is the devil, of | |
| 24 whose temptations we have spoken in the | |
| 25 <a href="FP_x.html#FP_Q114" id="FS_Q90-p2.1" shape="rect">FP, Q[114].</a> But the extrinsic principle moving to good is God, Who both instructs us by means of His Law, and assists us by His Grace: | |
| 26 wherefore in the first place we must speak of law; in the second place, of grace. | |
| 27 </p><p id="FS_Q90-p3"> Concerning law, we must consider: (1) Law itself in general; (2) its parts. Concerning law in general three points offer | |
| 28 themselves for our consideration: (1) Its essence; (2) The different kinds of law; (3) The effects of law. | |
| 29 </p><p id="FS_Q90-p4"> Under the first head there are four points of inquiry:</p><p id="FS_Q90-p5"><a href="#FS_Q90_A1"> (1) Whether law is something pertaining to reason?</a></p><p id="FS_Q90-p6"><a href="#FS_Q90_A2"> (2) Concerning the end of law;</a></p><p id="FS_Q90-p7"><a href="#FS_Q90_A3"> (3) Its cause;</a></p><p id="FS_Q90-p8"><a href="#FS_Q90_A4"> (4) The promulgation of law.</a></p> | |
| 30 </div></div><div class="lat"><p class="latin" title="I-II q. 90 pr."><a name="37425" shape="rect"><span class="ref">[37425] | |
| 31 Iª-IIae q. 90 pr.</span></a> Consequenter considerandum est de | |
| 32 principiis exterioribus actuum. Principium autem exterius ad malum | |
| 33 inclinans est Diabolus, de cuius tentatione in primo dictum est. | |
| 34 Principium autem exterius movens ad bonum est Deus, qui et nos | |
| 35 instruit per legem, et iuvat per gratiam. Unde primo, de lege; | |
| 36 secundo, de gratia dicendum est. Circa legem autem, primo oportet | |
| 37 considerare de ipsa lege in communi; secundo, de partibus eius. | |
| 38 Circa legem autem in communi tria occurrunt consideranda, primo | |
| 39 quidem, de essentia ipsius; secundo, de differentia legum; tertio, | |
| 40 de effectibus legis. Circa primum quaeruntur quatuor. Primo, utrum | |
| 41 lex sit aliquid rationis. Secundo, de fine legis. Tertio, de causa | |
| 42 eius. Quarto, de promulgatione ipsius.</p></div></div></div> | |
| 43 <div id="FS_Q90_A1" class="div4"><h4 id="FS_Q90_A1-p0.1">Q. 90. A. 1. Whether law is something pertaining to reason?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p2"> | |
| 44 <b>Objection 1:</b> It would seem that law is not something pertaining to reason. For the Apostle says ( | |
| 45 <a class="scripRef" id="FS_Q90_A1-p2.1" href="./asv.html#Rom.7.23" target="asv">Rom. 7:23</a>): "I see another law in my members," etc. But nothing pertaining to reason is in the members; since the reason does not make | |
| 46 use of a bodily organ. Therefore law is not something pertaining to reason. | |
| 47 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 arg. 1"><a name="37426" shape="rect"><span class="ref">[37426] Iª-IIae q. 90 a. 1 arg. 1</span></a> Ad primum | |
| 48 sic proceditur. Videtur quod lex non sit aliquid rationis. Dicit | |
| 49 enim apostolus, ad Rom. VII, <i>video aliam legem in membris | |
| 50 meis,</i> et cetera. Sed nihil quod est rationis, est in membris, | |
| 51 quia ratio non utitur organo corporali. Ergo lex non est aliquid | |
| 52 rationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p3"> | |
| 53 <b>Objection 2:</b> Further, in the reason there is nothing else but power, habit, and act. But law is not the power itself of reason. In like | |
| 54 manner, neither is it a habit of reason: because the habits of reason are the intellectual virtues of which we have spoken | |
| 55 above ( | |
| 56 <a href="FS_v.html#FS_Q57" id="FS_Q90_A1-p3.1" shape="rect">Q[57])</a>. Nor again is it an act of reason: because then law would cease, when the act of reason ceases, for instance, while we are | |
| 57 asleep. Therefore law is nothing pertaining to reason. | |
| 58 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 arg. 2"><a name="37427" shape="rect"><span class="ref">[37427] Iª-IIae q. 90 a. 1 arg. 2</span></a> Praeterea, | |
| 59 in ratione non est nisi potentia, habitus et actus. Sed lex non est | |
| 60 ipsa potentia rationis. Similiter etiam non est aliquis habitus | |
| 61 rationis, quia habitus rationis sunt virtutes intellectuales, de | |
| 62 quibus supra dictum est. Nec etiam est actus rationis, quia | |
| 63 cessante rationis actu, lex cessaret, puta in dormientibus. Ergo | |
| 64 lex non est aliquid rationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p4"> | |
| 65 <b>Objection 3:</b> Further, the law moves those who are subject to it to act aright. But it belongs properly to the will to move to act, as | |
| 66 is evident from what has been said above ( | |
| 67 <a href="FS_ii.html#FS_Q9_A1" id="FS_Q90_A1-p4.1" shape="rect">Q[9], A[1]</a>). Therefore law pertains, not to the reason, but to the will; according to the words of the Jurist (Lib. i, ff., De Const. | |
| 68 Prin. leg. i): "Whatsoever pleaseth the sovereign, has force of law." | |
| 69 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 arg. 3"><a name="37428" shape="rect"><span class="ref">[37428] Iª-IIae q. 90 a. 1 arg. 3</span></a> Praeterea, | |
| 70 lex movet eos qui subiiciuntur legi, ad recte agendum. Sed movere | |
| 71 ad agendum proprie pertinet ad voluntatem, ut patet ex praemissis. | |
| 72 Ergo lex non pertinet ad rationem, sed magis ad voluntatem, | |
| 73 secundum quod etiam iurisperitus dicit, <i>quod placuit principi, | |
| 74 legis habet vigorem</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p5"> | |
| 75 <b>On the contrary,</b> It belongs to the law to command and to forbid. But it belongs to reason to command, as stated above ( | |
| 76 <a href="FS_ii.html#FS_Q17_A1" id="FS_Q90_A1-p5.1" shape="rect">Q[17], A[1]</a>). Therefore law is something pertaining to reason. | |
| 77 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 s. c."><a name="37429" shape="rect"><span class="ref">[37429] Iª-IIae q. 90 a. 1 s. c.</span></a> Sed contra | |
| 78 est quod ad legem pertinet praecipere et prohibere. Sed imperare | |
| 79 est rationis, ut supra habitum est. Ergo lex est aliquid | |
| 80 rationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p6"> | |
| 81 <b>I answer that,</b> Law is a rule and measure of acts, whereby man is induced to act or is restrained from acting: for "lex" [law] is derived | |
| 82 from "ligare" [to bind], because it binds one to act. Now the rule and measure of human acts is the reason, which is the first | |
| 83 principle of human acts, as is evident from what has been stated above ( | |
| 84 <a href="FS_i.html#FS_Q1_A1" id="FS_Q90_A1-p6.1" shape="rect">Q[1], A[1]</a>, ad 3); since it belongs to the reason to direct to the end, which is the first principle in all matters | |
| 85 of action, according to the Philosopher (Phys. ii). Now that which is the principle in any genus, is the rule and measure | |
| 86 of that genus: for instance, unity in the genus of numbers, and the first movement in the genus of movements. Consequently | |
| 87 it follows that law is something pertaining to reason. | |
| 88 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 co."><a name="37430" shape="rect"><span class="ref">[37430] Iª-IIae q. 90 a. 1 co.</span></a> Respondeo | |
| 89 dicendum quod lex quaedam regula est et mensura actuum, secundum | |
| 90 quam inducitur aliquis ad agendum, vel ab agendo retrahitur, | |
| 91 dicitur enim lex a ligando, quia obligat ad agendum. Regula autem | |
| 92 et mensura humanorum actuum est ratio, quae est primum principium | |
| 93 actuum humanorum, ut ex praedictis patet, rationis enim est | |
| 94 ordinare ad finem, qui est primum principium in agendis, secundum | |
| 95 philosophum. In unoquoque autem genere id quod est principium, est | |
| 96 mensura et regula illius generis, sicut unitas in genere numeri, et | |
| 97 motus primus in genere motuum. Unde relinquitur quod lex sit | |
| 98 aliquid pertinens ad rationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p7"> | |
| 99 <b>Reply to Objection 1:</b> Since law is a kind of rule and measure, it may be in something in two ways. First, as in that which measures and rules: | |
| 100 and since this is proper to reason, it follows that, in this way, law is in the reason alone. Secondly, as in that which is | |
| 101 measured and ruled. In this way, law is in all those things that are inclined to something by reason of some law: so that | |
| 102 any inclination arising from a law, may be called a law, not essentially but by | |
| 103 participation as it were. And thus the inclination of the members to concupiscence is called "the law of the members." | |
| 104 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 ad 1"><a name="37431" shape="rect"><span class="ref">[37431] Iª-IIae q. 90 a. 1 ad 1</span></a> Ad primum | |
| 105 ergo dicendum quod, cum lex sit regula quaedam et mensura, dicitur | |
| 106 dupliciter esse in aliquo. Uno modo, sicut in mensurante et | |
| 107 regulante. Et quia hoc est proprium rationis, ideo per hunc modum | |
| 108 lex est in ratione sola. Alio modo, sicut in regulato et mensurato. | |
| 109 Et sic lex est in omnibus quae inclinantur in aliquid ex aliqua | |
| 110 lege, ita quod quaelibet inclinatio proveniens ex aliqua lege, | |
| 111 potest dici lex, non essentialiter, sed quasi participative. Et hoc | |
| 112 modo inclinatio ipsa membrorum ad concupiscendum lex membrorum | |
| 113 vocatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p8"> | |
| 114 <b>Reply to Objection 2:</b> Just as, in external action, we may consider the work and the work done, for instance the work of building and the house | |
| 115 built; so in the acts of reason, we may consider the act itself of reason, i.e. to understand and to reason, and something | |
| 116 produced by this act. With regard to the speculative reason, this is first of all the definition; secondly, the proposition; | |
| 117 thirdly, the syllogism or argument. And since also the practical reason makes use of a | |
| 118 syllogism in respect of the work to be done, as stated above ( | |
| 119 <a href="FS_ii.html#FS_Q13_A3" id="FS_Q90_A1-p8.1" shape="rect">Q[13], A[3]</a>; | |
| 120 <a href="FS_v.html#FS_Q76_A1" id="FS_Q90_A1-p8.2" shape="rect"> Q[76], A[1]</a>) and since as the Philosopher teaches (Ethic. vii, 3); hence we find in the practical reason something that holds the same | |
| 121 position in regard to operations, as, in the speculative intellect, the proposition holds in regard to conclusions. Such like | |
| 122 universal propositions of the practical intellect that are directed to actions have the nature of law. And these | |
| 123 propositions are sometimes under our actual consideration, while sometimes they are retained in the reason by means of a habit. | |
| 124 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 ad 2"><a name="37432" shape="rect"><span class="ref">[37432] Iª-IIae q. 90 a. 1 ad 2</span></a> Ad secundum | |
| 125 dicendum quod, sicut in actibus exterioribus est considerare | |
| 126 operationem et operatum, puta aedificationem et aedificatum; ita in | |
| 127 operibus rationis est considerare ipsum actum rationis, qui est | |
| 128 intelligere et ratiocinari, et aliquid per huiusmodi actum | |
| 129 constitutum. Quod quidem in speculativa ratione primo quidem est | |
| 130 definitio; secundo, enunciatio; tertio vero, syllogismus vel | |
| 131 argumentatio. Et quia ratio etiam practica utitur quodam syllogismo | |
| 132 in operabilibus, ut supra habitum est, secundum quod philosophus | |
| 133 docet in VII Ethic.; ideo est invenire aliquid in ratione practica | |
| 134 quod ita se habeat ad operationes, sicut se habet propositio in | |
| 135 ratione speculativa ad conclusiones. Et huiusmodi propositiones | |
| 136 universales rationis practicae ordinatae ad actiones, habent | |
| 137 rationem legis. Quae quidem propositiones aliquando actualiter | |
| 138 considerantur, aliquando vero habitualiter a ratione tenentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A1-p9"> | |
| 139 <b>Reply to Objection 3:</b> Reason has its power of moving from the will, as stated above ( | |
| 140 <a href="FS_ii.html#FS_Q17_A1" id="FS_Q90_A1-p9.1" shape="rect">Q[17], A[1]</a>): for it is due to the fact that one wills the end, that the reason issues its commands as regards things ordained to the | |
| 141 end. But in order that the volition of what is commanded may have the nature of law, it needs to be in accord with some rule | |
| 142 of reason. And in this sense is to be understood the saying that the will of the sovereign has the force of | |
| 143 law; otherwise the sovereign's will would savor of lawlessness rather than of law. | |
| 144 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 1 ad 3"><a name="37433" shape="rect"><span class="ref">[37433] Iª-IIae q. 90 a. 1 ad 3</span></a> Ad tertium | |
| 145 dicendum quod ratio habet vim movendi a voluntate, ut supra dictum | |
| 146 est, ex hoc enim quod aliquis vult finem, ratio imperat de his quae | |
| 147 sunt ad finem. Sed voluntas de his quae imperantur, ad hoc quod | |
| 148 legis rationem habeat, oportet quod sit aliqua ratione regulata. Et | |
| 149 hoc modo intelligitur quod voluntas principis habet vigorem legis, | |
| 150 alioquin voluntas principis magis esset iniquitas quam lex.</p></div></div></div><div id="FS_Q90_A2" class="div4"><h4 id="FS_Q90_A2-p0.1">Q. 90. A. 2. Whether the law is always something directed to the common good? </h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p2"> | |
| 151 <b>Objection 1:</b> It would seem that the law is not always directed to the common good as to its end. For it belongs to law to command and | |
| 152 to forbid. But commands are directed to certain individual goods. Therefore the end of the law is not always the common good. | |
| 153 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 arg. 1"><a name="37434" shape="rect"><span class="ref">[37434] Iª-IIae q. 90 a. 2 arg. 1</span></a> Ad secundum | |
| 154 sic proceditur. Videtur quod lex non ordinetur semper ad bonum | |
| 155 commune sicut ad finem. Ad legem enim pertinet praecipere et | |
| 156 prohibere. Sed praecepta ordinantur ad quaedam singularia bona. Non | |
| 157 ergo semper finis legis est bonum commune.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p3"> | |
| 158 <b>Objection 2:</b> Further, the law directs man in his actions. But human actions are concerned with particular matters. Therefore the law is | |
| 159 directed to some particular good. | |
| 160 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 arg. 2"><a name="37435" shape="rect"><span class="ref">[37435] Iª-IIae q. 90 a. 2 arg. 2</span></a> Praeterea, | |
| 161 lex dirigit hominem ad agendum. Sed actus humani sunt in | |
| 162 particularibus. Ergo et lex ad aliquod particulare bonum | |
| 163 ordinatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p4"> | |
| 164 <b>Objection 3:</b> Further, Isidore says (Etym. v, 3): "If the law is based on reason, whatever is based on reason will be a law." But reason | |
| 165 is the foundation not only of what is ordained to the common good, but also of that which is directed private good. Therefore | |
| 166 the law is not only directed to the good of all, but also to the private good of an individual. | |
| 167 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 arg. 3"><a name="37436" shape="rect"><span class="ref">[37436] Iª-IIae q. 90 a. 2 arg. 3</span></a> Praeterea, | |
| 168 Isidorus dicit, in libro Etymol., <i>si ratione lex constat, lex | |
| 169 erit omne quod ratione constiterit</i>. Sed ratione consistit non | |
| 170 solum quod ordinatur ad bonum commune, sed etiam quod ordinatur ad | |
| 171 bonum privatum. Ergo lex non ordinatur solum ad bonum commune, sed | |
| 172 etiam ad bonum privatum unius.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p5"> | |
| 173 <b>On the contrary,</b> Isidore says (Etym. v, 21) that "laws are enacted for no private profit, but for the common benefit of the citizens." | |
| 174 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 s. c."><a name="37437" shape="rect"><span class="ref">[37437] Iª-IIae q. 90 a. 2 s. c.</span></a> Sed contra | |
| 175 est quod Isidorus dicit, in V Etymol., quod <i>lex est nullo | |
| 176 privato commodo, sed pro communi utilitate civium | |
| 177 conscripta</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q90_A2-p6"> | |
| 178 <b>I answer that,</b> As stated above | |
| 179 <a href="#FS_Q90_A1" id="FS_Q90_A2-p6.1" shape="rect">(A[1])</a>, the law belongs to that which is a principle of human acts, because it is their rule and measure. Now as reason is a principle | |
| 180 of human acts, so in reason itself there is something which is the principle in respect of all the rest: wherefore to this | |
| 181 principle chiefly and mainly law must needs be referred. Now the first principle in practical matters, which are the object | |
| 182 of the practical reason, is the last | |
| 183 end: and the last end of human life is bliss or happiness, as stated above (Q[2], A[7]; Q[3], A[1]). Consequently the law | |
| 184 must needs regard principally the relationship to happiness. Moreover, since every part is ordained to the whole, as imperfect | |
| 185 to perfect; and since one man is a part of the perfect community, the law must needs regard properly the relationship to universal | |
| 186 happiness. Wherefore the Philosopher, in the above definition of legal matters mentions both happiness and the body | |
| 187 politic: for he says (Ethic. v, 1) that we call those legal matters "just, which are adapted to produce and preserve happiness | |
| 188 and its parts for the body politic": since the state is a perfect community, as he says in Polit. i, 1. | |
| 189 </p><p id="FS_Q90_A2-p7"> Now in every genus, that which belongs to it chiefly is the principle of the others, and the others belong to that genus | |
| 190 in subordination to that thing: thus fire, which is chief among hot things, is the cause of heat in mixed bodies, and these | |
| 191 are said to be hot in so far as they have a share of fire. Consequently, since the law is chiefly ordained to the common good, | |
| 192 any other precept in regard to some individual work, must needs be devoid of the nature of a law, save in so | |
| 193 far as it regards the common good. Therefore every law is ordained to the common good. | |
| 194 </p></div></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 co."><a name="37438" shape="rect"><span class="ref">[37438] Iª-IIae q. 90 a. 2 co.</span></a> Respondeo | |
| 195 dicendum quod, sicut dictum est, lex pertinet ad id quod est | |
| 196 principium humanorum actuum, ex eo quod est regula et mensura. | |
| 197 Sicut autem ratio est principium humanorum actuum, ita etiam in | |
| 198 ipsa ratione est aliquid quod est principium respectu omnium | |
| 199 aliorum. Unde ad hoc oportet quod principaliter et maxime pertineat | |
| 200 lex. Primum autem principium in operativis, quorum est ratio | |
| 201 practica, est finis ultimus. Est autem ultimus finis humanae vitae | |
| 202 felicitas vel beatitudo, ut supra habitum est. Unde oportet quod | |
| 203 lex maxime respiciat ordinem qui est in beatitudinem. Rursus, cum | |
| 204 omnis pars ordinetur ad totum sicut imperfectum ad perfectum; unus | |
| 205 autem homo est pars communitatis perfectae, necesse est quod lex | |
| 206 proprie respiciat ordinem ad felicitatem communem. Unde et | |
| 207 philosophus, in praemissa definitione legalium, mentionem facit et | |
| 208 de felicitate et communione politica. Dicit enim, in V Ethic., quod | |
| 209 <i>legalia iusta dicimus factiva et conservativa felicitatis et | |
| 210 particularum ipsius, politica communicatione</i>, perfecta enim | |
| 211 communitas civitas est, ut dicitur in I Polit. In quolibet autem | |
| 212 genere id quod maxime dicitur, est principium aliorum, et alia | |
| 213 dicuntur secundum ordinem ad ipsum, sicut ignis, qui est maxime | |
| 214 calidus, est causa caliditatis in corporibus mixtis, quae intantum | |
| 215 dicuntur calida, inquantum participant de igne. Unde oportet quod, | |
| 216 cum lex maxime dicatur secundum ordinem ad bonum commune, | |
| 217 quodcumque aliud praeceptum de particulari opere non habeat | |
| 218 rationem legis nisi secundum ordinem ad bonum commune. Et ideo | |
| 219 omnis lex ad bonum commune ordinatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p8"> | |
| 220 <b>Reply to Objection 1:</b> A command denotes an application of a law to matters regulated by the law. Now the order to the common good, at which the | |
| 221 law aims, is applicable to particular ends. And in this way commands are given even concerning particular matters. | |
| 222 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 ad 1"><a name="37439" shape="rect"><span class="ref">[37439] Iª-IIae q. 90 a. 2 ad 1</span></a> Ad primum | |
| 223 ergo dicendum quod praeceptum importat applicationem legis ad ea | |
| 224 quae ex lege regulantur. Ordo autem ad bonum commune, qui pertinet | |
| 225 ad legem, est applicabilis ad singulares fines. Et secundum hoc, | |
| 226 etiam de particularibus quibusdam praecepta dantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p9"> | |
| 227 <b>Reply to Objection 2:</b> Actions are indeed concerned with particular matters: but those particular matters are referable to the common good, not | |
| 228 as to a common genus or species, but as to a common final cause, according as the common good is said to be the common end. | |
| 229 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 ad 2"><a name="37440" shape="rect"><span class="ref">[37440] Iª-IIae q. 90 a. 2 ad 2</span></a> Ad secundum | |
| 230 dicendum quod operationes quidem sunt in particularibus, sed illa | |
| 231 particularia referri possunt ad bonum commune, non quidem | |
| 232 communitate generis vel speciei, sed communitate causae finalis, | |
| 233 secundum quod bonum commune dicitur finis communis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A2-p10"> | |
| 234 <b>Reply to Objection 3:</b> Just as nothing stands firm with regard to the speculative reason except that which is traced back to the first indemonstrable | |
| 235 principles, so nothing stands firm with regard to the practical reason, unless it be directed to the last end which is the | |
| 236 common good: and whatever stands to reason in this sense, has the nature of a law. | |
| 237 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 2 ad 3"><a name="37441" shape="rect"><span class="ref">[37441] Iª-IIae q. 90 a. 2 ad 3</span></a> Ad tertium | |
| 238 dicendum quod, sicut nihil constat firmiter secundum rationem | |
| 239 speculativam nisi per resolutionem ad prima principia | |
| 240 indemonstrabilia, ita firmiter nihil constat per rationem practicam | |
| 241 nisi per ordinationem ad ultimum finem, qui est bonum commune. Quod | |
| 242 autem hoc modo ratione constat, legis rationem habet.</p></div></div></div><div id="FS_Q90_A3" class="div4"><h4 id="FS_Q90_A3-p0.1">Q. 90. A. 3. Whether the reason of any man is competent to make laws?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p2"> | |
| 243 <b>Objection 1:</b> It would seem that the reason of any man is competent to make laws. For the Apostle says ( | |
| 244 <a class="scripRef" id="FS_Q90_A3-p2.1" href="./asv.html#Rom.2.14" target="asv">Rom. 2:14</a>) that "when the Gentiles, who have not the law, do by nature those things that are of the law . . . they are a law to themselves." | |
| 245 Now he says this of all in general. Therefore anyone can make a law for himself. | |
| 246 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 arg. 1"><a name="37442" shape="rect"><span class="ref">[37442] Iª-IIae q. 90 a. 3 arg. 1</span></a> Ad tertium | |
| 247 sic proceditur. Videtur quod cuiuslibet ratio sit factiva legis. | |
| 248 Dicit enim apostolus, ad Rom. II, quod <i>cum gentes, quae legem | |
| 249 non habent, naturaliter ea quae legis sunt faciunt, ipsi sibi sunt | |
| 250 lex</i>. Hoc autem communiter de omnibus dicit. Ergo quilibet | |
| 251 potest facere sibi legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p3"> | |
| 252 <b>Objection 2:</b> Further, as the Philosopher says (Ethic. ii, 1), "the intention of the lawgiver is to lead men to virtue." But every man | |
| 253 can lead another to virtue. Therefore the reason of any man is competent to make laws. | |
| 254 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 arg. 2"><a name="37443" shape="rect"><span class="ref">[37443] Iª-IIae q. 90 a. 3 arg. 2</span></a> Praeterea, | |
| 255 sicut philosophus dicit, in libro II Ethic., <i>intentio | |
| 256 legislatoris est ut inducat hominem ad virtutem</i>. Sed quilibet | |
| 257 homo potest alium inducere ad virtutem. Ergo cuiuslibet hominis | |
| 258 ratio est factiva legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p4"> | |
| 259 <b>Objection 3:</b> Further, just as the sovereign of a state governs the state, so every father of a family governs his household. But the sovereign | |
| 260 of a state can make laws for the state. Therefore every father of a family can make laws for his household. | |
| 261 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 arg. 3"><a name="37444" shape="rect"><span class="ref">[37444] Iª-IIae q. 90 a. 3 arg. 3</span></a> Praeterea, | |
| 262 sicut princeps civitatis est civitatis gubernator, ita quilibet | |
| 263 paterfamilias est gubernator domus. Sed princeps civitatis potest | |
| 264 legem in civitate facere. Ergo quilibet paterfamilias potest in sua | |
| 265 domo facere legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p5"> | |
| 266 <b>On the contrary,</b> Isidore says (Etym. v, 10): "A law is an ordinance of the people, whereby something is sanctioned by the Elders together | |
| 267 with the Commonalty." | |
| 268 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 s. c."><a name="37445" shape="rect"><span class="ref">[37445] Iª-IIae q. 90 a. 3 s. c.</span></a> Sed contra | |
| 269 est quod Isidorus dicit, in libro Etymol., et habetur in decretis, | |
| 270 dist. II, <i>lex est constitutio populi, secundum quam maiores natu | |
| 271 simul cum plebibus aliquid sanxerunt</i>. Non est ergo cuiuslibet | |
| 272 facere legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p6"> | |
| 273 <b>I answer that,</b> A law, properly speaking, regards first and foremost the order to the common good. Now to order anything to the common good, | |
| 274 belongs either to the whole people, or to someone who is the viceregent of the whole people. And therefore the making of a | |
| 275 law belongs either to the whole people or to a public personage who has care of the whole people: since in all other matters | |
| 276 the directing of anything to the end concerns him to whom the end belongs. | |
| 277 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 co."><a name="37446" shape="rect"><span class="ref">[37446] Iª-IIae q. 90 a. 3 co.</span></a> Respondeo | |
| 278 dicendum quod lex proprie, primo et principaliter respicit ordinem | |
| 279 ad bonum commune. Ordinare autem aliquid in bonum commune est vel | |
| 280 totius multitudinis, vel alicuius gerentis vicem totius | |
| 281 multitudinis. Et ideo condere legem vel pertinet ad totam | |
| 282 multitudinem, vel pertinet ad personam publicam quae totius | |
| 283 multitudinis curam habet. Quia et in omnibus aliis ordinare in | |
| 284 finem est eius cuius est proprius ille finis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p7"> | |
| 285 <b>Reply to Objection 1:</b> As stated above (A[1], ad 1), a law is in a person not only as in one that rules, but also by participation as in one that | |
| 286 is ruled. In the latter way each one is a law to himself, in so far as he shares the direction that he receives from one who | |
| 287 rules him. Hence the same text goes on: "Who show the work of the law written in their hearts." | |
| 288 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 ad 1"><a name="37447" shape="rect"><span class="ref">[37447] Iª-IIae q. 90 a. 3 ad 1</span></a> Ad primum | |
| 289 ergo dicendum quod, sicut supra dictum est, lex est in aliquo non | |
| 290 solum sicut in regulante, sed etiam participative sicut in | |
| 291 regulato. Et hoc modo unusquisque sibi est lex, inquantum | |
| 292 participat ordinem alicuius regulantis. Unde et ibidem subditur, | |
| 293 <i>qui ostendunt opus legis scriptum in cordibus suis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p8"> | |
| 294 <b>Reply to Objection 2:</b> A private person cannot lead another to virtue efficaciously: for he can only advise, and if his advice be not taken, it | |
| 295 has no coercive power, such as the law should have, in order to prove an efficacious inducement to virtue, as the Philosopher | |
| 296 says (Ethic. x, 9). But this coercive power is vested in the whole people or in some public personage, to whom it belongs | |
| 297 to inflict penalties, as we shall state further on (Q[92], A[2], ad 3; | |
| 298 | |
| 299 <a href="SS_ii.html#SS_Q64_A3" id="FS_Q90_A3-p8.1" shape="rect">SS, Q[64], A[3]</a>). Wherefore the framing of laws belongs to him alone. | |
| 300 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 ad 2"><a name="37448" shape="rect"><span class="ref">[37448] Iª-IIae q. 90 a. 3 ad 2</span></a> Ad secundum | |
| 301 dicendum quod persona privata non potest inducere efficaciter ad | |
| 302 virtutem. Potest enim solum monere, sed si sua monitio non | |
| 303 recipiatur, non habet vim coactivam; quam debet habere lex, ad hoc | |
| 304 quod efficaciter inducat ad virtutem, ut philosophus dicit, in X | |
| 305 Ethic. Hanc autem virtutem coactivam habet multitudo vel persona | |
| 306 publica, ad quam pertinet poenas infligere, ut infra dicetur. Et | |
| 307 ideo solius eius est leges facere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A3-p9"> | |
| 308 <b>Reply to Objection 3:</b> As one man is a part of the household, so a household is a part of the state: and the state is a perfect community, according | |
| 309 to Polit. i, 1. And therefore, as the good of one man is not the last end, but is ordained to the common good; so too the | |
| 310 good of one household is ordained to the good of a single state, which is a perfect community. Consequently he that governs | |
| 311 a family, can indeed make certain commands or ordinances, but not such as to have | |
| 312 properly the force of law. | |
| 313 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 3 ad 3"><a name="37449" shape="rect"><span class="ref">[37449] Iª-IIae q. 90 a. 3 ad 3</span></a> Ad tertium | |
| 314 dicendum quod, sicut homo est pars domus, ita domus est pars | |
| 315 civitatis, civitas autem est communitas perfecta, ut dicitur in I | |
| 316 Politic. Et ideo sicut bonum unius hominis non est ultimus finis, | |
| 317 sed ordinatur ad commune bonum; ita etiam et bonum unius domus | |
| 318 ordinatur ad bonum unius civitatis, quae est communitas perfecta. | |
| 319 Unde ille qui gubernat aliquam familiam, potest quidem facere | |
| 320 aliqua praecepta vel statuta; non tamen quae proprie habeant | |
| 321 rationem legis.</p></div></div></div><div id="FS_Q90_A4" class="div4"><h4 id="FS_Q90_A4-p0.1">Q. 90. A. 4. Whether promulgation is essential to a law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p2"> | |
| 322 <b>Objection 1:</b> It would seem that promulgation is not essential to a law. For the natural law above all has the character of law. But the | |
| 323 natural law needs no promulgation. Therefore it is not essential to a law that it be promulgated. | |
| 324 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 arg. 1"><a name="37450" shape="rect"><span class="ref">[37450] Iª-IIae q. 90 a. 4 arg. 1</span></a> Ad quartum | |
| 325 sic proceditur. Videtur quod promulgatio non sit de ratione legis. | |
| 326 Lex enim naturalis maxime habet rationem legis. Sed lex naturalis | |
| 327 non indiget promulgatione. Ergo non est de ratione legis quod | |
| 328 promulgetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p3"> | |
| 329 <b>Objection 2:</b> Further, it belongs properly to a law to bind one to do or not to do something. But the obligation of fulfilling a law touches | |
| 330 not only those in whose presence it is promulgated, but also others. Therefore promulgation is not essential to a law. | |
| 331 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 arg. 2"><a name="37451" shape="rect"><span class="ref">[37451] Iª-IIae q. 90 a. 4 arg. 2</span></a> Praeterea, | |
| 332 ad legem pertinet proprie obligare ad aliquid faciendum vel non | |
| 333 faciendum. Sed non solum obligantur ad implendam legem illi coram | |
| 334 quibus promulgatur lex, sed etiam alii. Ergo promulgatio non est de | |
| 335 ratione legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p4"> | |
| 336 <b>Objection 3:</b> Further, the binding force of a law extends even to the future, since "laws are binding in matters of the future," as the | |
| 337 jurists say (Cod. 1, tit. De lege et constit. leg. vii). But promulgation concerns those who are present. Therefore it is | |
| 338 not essential to a law. | |
| 339 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 arg. 3"><a name="37452" shape="rect"><span class="ref">[37452] Iª-IIae q. 90 a. 4 arg. 3</span></a> Praeterea, | |
| 340 obligatio legis extenditur etiam in futurum, quia leges futuris | |
| 341 negotiis necessitatem imponunt, ut iura dicunt. Sed promulgatio fit | |
| 342 ad praesentes. Ergo promulgatio non est de necessitate legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p5"> | |
| 343 <b>On the contrary,</b> It is laid down in the Decretals, dist. 4, that "laws are established when they are promulgated." | |
| 344 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 s. c."><a name="37453" shape="rect"><span class="ref">[37453] Iª-IIae q. 90 a. 4 s. c.</span></a> Sed contra | |
| 345 est quod dicitur in decretis, IV dist., quod <i>leges instituuntur | |
| 346 cum promulgantur</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q90_A4-p6"> | |
| 347 <b>I answer that,</b> As stated above | |
| 348 <a href="#FS_Q90_A1" id="FS_Q90_A4-p6.1" shape="rect">(A[1])</a>, a law is imposed on others by way of a rule and measure. Now a rule or measure is imposed by being applied to those who | |
| 349 are to be ruled and measured by it. Wherefore, in order that a law obtain the binding force which is proper to a law, it must | |
| 350 needs be applied to the men who have to be ruled by it. Such application is made by its being notified to them by promulgation. | |
| 351 Wherefore promulgation is necessary for | |
| 352 the law to obtain its force. | |
| 353 </p><p id="FS_Q90_A4-p7"> Thus from the four preceding articles, the definition of law may be gathered; and it is nothing else than an ordinance of | |
| 354 reason for the common good, made by him who has care of the community, and promulgated. | |
| 355 </p></div></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 co."><a name="37454" shape="rect"><span class="ref">[37454] Iª-IIae q. 90 a. 4 co.</span></a> Respondeo | |
| 356 dicendum quod, sicut dictum est, lex imponitur aliis per modum | |
| 357 regulae et mensurae. Regula autem et mensura imponitur per hoc quod | |
| 358 applicatur his quae regulantur et mensurantur. Unde ad hoc quod lex | |
| 359 virtutem obligandi obtineat, quod est proprium legis, oportet quod | |
| 360 applicetur hominibus qui secundum eam regulari debent. Talis autem | |
| 361 applicatio fit per hoc quod in notitiam eorum deducitur ex ipsa | |
| 362 promulgatione. Unde promulgatio necessaria est ad hoc quod lex | |
| 363 habeat suam virtutem. Et sic ex quatuor praedictis potest colligi | |
| 364 definitio legis, quae nihil est aliud quam quaedam rationis | |
| 365 ordinatio ad bonum commune, ab eo qui curam communitatis habet, | |
| 366 promulgata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p8"> | |
| 367 <b>Reply to Objection 1:</b> The natural law is promulgated by the very fact that God instilled it into man's mind so as to be known by him naturally. | |
| 368 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 ad 1"><a name="37455" shape="rect"><span class="ref">[37455] Iª-IIae q. 90 a. 4 ad 1</span></a> Ad primum | |
| 369 ergo dicendum quod promulgatio legis naturae est ex hoc ipso quod | |
| 370 Deus eam mentibus hominum inseruit naturaliter cognoscendam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p9"> | |
| 371 <b>Reply to Objection 2:</b> Those who are not present when a law is promulgated, are bound to observe the law, in so far as it is notified or can be | |
| 372 notified to them by others, after it has been promulgated. | |
| 373 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 ad 2"><a name="37456" shape="rect"><span class="ref">[37456] Iª-IIae q. 90 a. 4 ad 2</span></a> Ad secundum | |
| 374 dicendum quod illi coram quibus lex non promulgatur, obligantur ad | |
| 375 legem servandam, inquantum in eorum notitiam devenit per alios, vel | |
| 376 devenire potest, promulgatione facta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q90_A4-p10"> | |
| 377 <b>Reply to Objection 3:</b> The promulgation that takes place now, extends to future time by reason of the durability of written characters, by which | |
| 378 means it is continually promulgated. Hence Isidore says (Etym. v, 3; ii, 10) that "lex [law] is derived from legere [to read] | |
| 379 because it is written." | |
| 380 </p></div><div class="lat"><p class="latin" title="I-II q. 90 a. 4 ad 3"><a name="37457" shape="rect"><span class="ref">[37457] Iª-IIae q. 90 a. 4 ad 3</span></a> Ad tertium | |
| 381 dicendum quod promulgatio praesens in futurum extenditur per | |
| 382 firmitatem Scripturae, quae quodammodo semper eam promulgat. Unde | |
| 383 Isidorus dicit, in II Etymol., quod <i>lex a legendo vocata est, | |
| 384 quia scripta est</i>.</p></div></div></div></div> | |
| 385 <div id="FS_Q91" class="div3"> | |
| 386 <h3 id="FS_Q91-p0.1">Q. 91. OF THE VARIOUS KINDS OF LAW (SIX ARTICLES)</h3> | |
| 387 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 388 <p id="FS_Q91-p2"> We must now consider the various kinds of law: under which head there are six points of inquiry:</p><p id="FS_Q91-p3"><a href="#FS_Q91_A1"> (1) Whether there is an eternal law?</a></p><p id="FS_Q91-p4"><a href="#FS_Q91_A2"> (2) Whether there is a natural law?</a></p><p id="FS_Q91-p5"><a href="#FS_Q91_A3"> (3) Whether there is a human law?</a></p><p id="FS_Q91-p6"><a href="#FS_Q91_A4"> (4) Whether there is a Divine law?</a></p><p id="FS_Q91-p7"><a href="#FS_Q91_A5"> (5) Whether there is one Divine law, or several?</a></p><p id="FS_Q91-p8"><a href="#FS_Q91_A6"> (6) Whether there is a law of sin?</a></p> | |
| 389 </div></div><div class="lat"><p class="latin" title="I-II q. 91 pr."><a name="37458" shape="rect"><span class="ref">[37458] | |
| 390 Iª-IIae q. 91 pr.</span></a> Deinde considerandum est de | |
| 391 diversitate legum. Et circa hoc quaeruntur sex. Primo, utrum sit | |
| 392 aliqua lex aeterna. Secundo, utrum sit aliqua lex naturalis. | |
| 393 Tertio, utrum sit aliqua lex humana. Quarto, utrum sit aliqua lex | |
| 394 divina. Quinto, utrum sit una tantum, vel plures. Sexto, utrum sit | |
| 395 aliqua lex peccati.</p></div></div></div> | |
| 396 <div id="FS_Q91_A1" class="div4"><h4 id="FS_Q91_A1-p0.1">Q. 91. A. 1. Whether there is an eternal law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p2"> | |
| 397 <b>Objection 1:</b> It would seem that there is no eternal law. Because every law is imposed on someone. But there was not someone from eternity | |
| 398 on whom a law could be imposed: since God alone was from eternity. Therefore no law is eternal. | |
| 399 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 arg. 1"><a name="37459" shape="rect"><span class="ref">[37459] Iª-IIae q. 91 a. 1 arg. 1</span></a> Ad primum | |
| 400 sic proceditur. Videtur quod non sit aliqua lex aeterna. Omnis enim | |
| 401 lex aliquibus imponitur. Sed non fuit ab aeterno aliquis cui lex | |
| 402 posset imponi, solus enim Deus fuit ab aeterno. Ergo nulla lex est | |
| 403 aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p3"> | |
| 404 <b>Objection 2:</b> Further, promulgation is essential to law. But promulgation could not be from eternity: because there was no one to whom | |
| 405 it could be promulgated from eternity. Therefore no law can be eternal. | |
| 406 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 arg. 2"><a name="37460" shape="rect"><span class="ref">[37460] Iª-IIae q. 91 a. 1 arg. 2</span></a> Praeterea, | |
| 407 promulgatio est de ratione legis. Sed promulgatio non potuit esse | |
| 408 ab aeterno, quia non erat ab aeterno cui promulgaretur. Ergo nulla | |
| 409 lex potest esse aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p4"> | |
| 410 <b>Objection 3:</b> Further, a law implies order to an end. But nothing ordained to an end is eternal: for the last end alone is eternal. Therefore | |
| 411 no law is eternal. | |
| 412 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 arg. 3"><a name="37461" shape="rect"><span class="ref">[37461] Iª-IIae q. 91 a. 1 arg. 3</span></a> Praeterea, | |
| 413 lex importat ordinem ad finem. Sed nihil est aeternum quod | |
| 414 ordinetur ad finem, solus enim ultimus finis est aeternus. Ergo | |
| 415 nulla lex est aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p5"> | |
| 416 <b>On the contrary,</b> Augustine says (De Lib. Arb. i, 6): "That Law which is the Supreme Reason cannot be understood to be otherwise than unchangeable | |
| 417 and eternal." | |
| 418 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 s. c."><a name="37462" shape="rect"><span class="ref">[37462] Iª-IIae q. 91 a. 1 s. c.</span></a> Sed contra | |
| 419 est quod Augustinus dicit, in I de Lib. Arb., <i>lex quae summa | |
| 420 ratio nominatur, non potest cuipiam intelligenti non incommutabilis | |
| 421 aeternaque videri</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p6"> | |
| 422 <b>I answer that,</b> As stated above (Q[90], A[1], ad 2; | |
| 423 <a href="#FS_Q91_A3" id="FS_Q91_A1-p6.1" shape="rect">AA[3]</a>,4), a law is nothing else but a dictate of practical reason emanating from the ruler who governs a perfect community. Now | |
| 424 it is evident, granted that the world is ruled by Divine Providence, as was stated in the | |
| 425 <a href="FP_ii.html#FP_Q22_A1" id="FS_Q91_A1-p6.2" shape="rect">FP, Q[22], AA[1]</a>,2, that the whole community of the universe is governed by Divine Reason. Wherefore the very Idea of the government of things | |
| 426 in God the | |
| 427 Ruler of the universe, has the nature of a law. And since the Divine Reason's conception of things is not subject to time | |
| 428 but is eternal, according to | |
| 429 <a class="scripRef" id="FS_Q91_A1-p6.3" href="./asv.html#Prov.8.23" target="asv"> Prov. 8:23, </a> therefore it is that this kind of law must be called eternal. | |
| 430 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 co."><a name="37463" shape="rect"><span class="ref">[37463] Iª-IIae q. 91 a. 1 co.</span></a> Respondeo | |
| 431 dicendum quod, sicut supra dictum est, nihil est aliud lex quam | |
| 432 quoddam dictamen practicae rationis in principe qui gubernat | |
| 433 aliquam communitatem perfectam. Manifestum est autem, supposito | |
| 434 quod mundus divina providentia regatur, ut in primo habitum est, | |
| 435 quod tota communitas universi gubernatur ratione divina. Et ideo | |
| 436 ipsa ratio gubernationis rerum in Deo sicut in principe | |
| 437 universitatis existens, legis habet rationem. Et quia divina ratio | |
| 438 nihil concipit ex tempore, sed habet aeternum conceptum, ut dicitur | |
| 439 Prov. VIII; inde est quod huiusmodi legem oportet dicere | |
| 440 aeternam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p7"> | |
| 441 <b>Reply to Objection 1:</b> Those things that are not in themselves, exist with God, inasmuch as they are foreknown and preordained by Him, according | |
| 442 to | |
| 443 <a class="scripRef" id="FS_Q91_A1-p7.1" href="./asv.html#Rom.4.17" target="asv">Rom. 4:17</a>: "Who calls those things that are not, as those that are." Accordingly the eternal concept of the Divine law bears the character | |
| 444 of an eternal law, in so far as it is ordained by God to the government of things foreknown by Him. | |
| 445 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 ad 1"><a name="37464" shape="rect"><span class="ref">[37464] Iª-IIae q. 91 a. 1 ad 1</span></a> Ad primum | |
| 446 ergo dicendum quod ea quae in seipsis non sunt, apud Deum existunt, | |
| 447 inquantum sunt ab ipso praecognita et praeordinata; secundum illud | |
| 448 Rom. IV, <i>qui vocat ea quae non sunt, tanquam ea quae sunt</i>. | |
| 449 Sic igitur aeternus divinae legis conceptus habet rationem legis | |
| 450 aeternae, secundum quod a Deo ordinatur ad gubernationem rerum ab | |
| 451 ipso praecognitarum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p8"> | |
| 452 <b>Reply to Objection 2:</b> Promulgation is made by word of mouth or in writing; and in both ways the eternal law is promulgated: because both the Divine | |
| 453 Word and the writing of the Book of Life are eternal. But the promulgation cannot be from eternity on the part of the creature | |
| 454 that hears or reads. | |
| 455 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 ad 2"><a name="37465" shape="rect"><span class="ref">[37465] Iª-IIae q. 91 a. 1 ad 2</span></a> Ad secundum | |
| 456 dicendum quod promulgatio fit et verbo et scripto; et utroque modo | |
| 457 lex aeterna habet promulgationem ex parte Dei promulgantis, quia et | |
| 458 verbum divinum est aeternum, et Scriptura libri vitae est aeterna. | |
| 459 Sed ex parte creaturae audientis aut inspicientis, non potest esse | |
| 460 promulgatio aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A1-p9"> | |
| 461 <b>Reply to Objection 3:</b> The law implies order to the end actively, in so far as it directs certain things to the end; but not passively---that is | |
| 462 to say, the law itself is not ordained to the end---except accidentally, in a governor whose end is extrinsic to him, and | |
| 463 to which end his law must needs be ordained. But the end of the Divine government is God Himself, and His law is not distinct | |
| 464 from Himself. Wherefore the eternal law is not ordained to another end. | |
| 465 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 1 ad 3"><a name="37466" shape="rect"><span class="ref">[37466] Iª-IIae q. 91 a. 1 ad 3</span></a> Ad tertium | |
| 466 dicendum quod lex importat ordinem ad finem active, inquantum | |
| 467 scilicet per eam ordinantur aliqua in finem, non autem passive, | |
| 468 idest quod ipsa lex ordinetur ad finem, nisi per accidens in | |
| 469 gubernante cuius finis est extra ipsum, ad quem etiam necesse est | |
| 470 ut lex eius ordinetur. Sed finis divinae gubernationis est ipse | |
| 471 Deus, nec eius lex est aliud ab ipso. Unde lex aeterna non | |
| 472 ordinatur in alium finem.</p></div></div></div><div id="FS_Q91_A2" class="div4"><h4 id="FS_Q91_A2-p0.1">Q. 91. A. 2. Whether there is in us a natural law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p2"> | |
| 473 <b>Objection 1:</b> It would seem that there is no natural law in us. Because man is governed sufficiently by the eternal law: for Augustine | |
| 474 says (De Lib. Arb. i) that "the eternal law is that by which it is right that all things should be most orderly." But nature | |
| 475 does not abound in superfluities as neither does she fail in necessaries. Therefore no law is natural to man. | |
| 476 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 arg. 1"><a name="37467" shape="rect"><span class="ref">[37467] Iª-IIae q. 91 a. 2 arg. 1</span></a> Ad secundum | |
| 477 sic proceditur. Videtur quod non sit in nobis aliqua lex naturalis. | |
| 478 Sufficienter enim homo gubernatur per legem aeternam, dicit enim | |
| 479 Augustinus, in I de Lib. Arb., quod <i>lex aeterna est qua iustum | |
| 480 est ut omnia sint ordinatissima</i>. Sed natura non abundat in | |
| 481 superfluis, sicut nec deficit in necessariis. Ergo non est aliqua | |
| 482 lex homini naturalis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p3"> | |
| 483 <b>Objection 2:</b> Further, by the law man is directed, in his acts, to the end, as stated above ( | |
| 484 <a href="#FS_Q90_A2" id="FS_Q91_A2-p3.1" shape="rect">Q[90], A[2]</a>). But the directing of human acts to their end is not a function of nature, as is the case in irrational creatures, which | |
| 485 act for an end solely by their natural appetite; whereas man acts for an end by his reason and will. Therefore no law is natural | |
| 486 to man. | |
| 487 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 arg. 2"><a name="37468" shape="rect"><span class="ref">[37468] Iª-IIae q. 91 a. 2 arg. 2</span></a> Praeterea, | |
| 488 per legem ordinatur homo in suis actibus ad finem, ut supra habitum | |
| 489 est. Sed ordinatio humanorum actuum ad finem non est per naturam, | |
| 490 sicut accidit in creaturis irrationabilibus, quae solo appetitu | |
| 491 naturali agunt propter finem, sed agit homo propter finem per | |
| 492 rationem et voluntatem. Ergo non est aliqua lex homini | |
| 493 naturalis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p4"> | |
| 494 <b>Objection 3:</b> Further, the more a man is free, the less is he under the law. But man is freer than all the animals, on account of his free-will, | |
| 495 with which he is endowed above all other animals. Since therefore other animals are not subject to a natural law, neither | |
| 496 is man subject to a natural law. | |
| 497 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 arg. 3"><a name="37469" shape="rect"><span class="ref">[37469] Iª-IIae q. 91 a. 2 arg. 3</span></a> Praeterea, | |
| 498 quanto aliquis est liberior, tanto minus est sub lege. Sed homo est | |
| 499 liberior omnibus animalibus, propter liberum arbitrium, quod prae | |
| 500 aliis animalibus habet. Cum igitur alia animalia non subdantur legi | |
| 501 naturali, nec homo alicui legi naturali subditur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p5"> | |
| 502 <b>On the contrary,</b> A gloss on | |
| 503 <a class="scripRef" id="FS_Q91_A2-p5.1" href="./asv.html#Rom.2.14" target="asv"> Rom. 2:14</a>: "When the Gentiles, who have not the law, do by nature those things that are of the law," comments as follows: "Although | |
| 504 they have no written law, yet they have the natural law, whereby each one knows, and is conscious of, what is good and what | |
| 505 is evil." | |
| 506 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 s. c."><a name="37470" shape="rect"><span class="ref">[37470] Iª-IIae q. 91 a. 2 s. c.</span></a> Sed contra | |
| 507 est quod, Rom. II, super illud, <i>cum gentes, quae legem non | |
| 508 habent, naturaliter ea quae legis sunt faciunt</i>, dicit Glossa, | |
| 509 <i>etsi non habent legem scriptam, habent tamen legem naturalem, | |
| 510 qua quilibet intelligit et sibi conscius est quid sit bonum et quid | |
| 511 malum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p6"> | |
| 512 <b>I answer that,</b> As stated above (Q[90], A[1], ad 1), law, being a rule and measure, can be in a person in two ways: in one way, as in him | |
| 513 that rules and measures; in another way, as in that which is ruled and measured, since a thing is ruled and measured, in so | |
| 514 far as it partakes of the rule or measure. Wherefore, since all things subject to Divine providence are ruled and measured | |
| 515 by the eternal law, as was stated above | |
| 516 <a href="#FS_Q91_A1" id="FS_Q91_A2-p6.1" shape="rect">(A[1])</a>; it is evident that | |
| 517 all things partake somewhat of the eternal law, in so far as, namely, from its being imprinted on them, they derive their | |
| 518 respective inclinations to their proper acts and ends. Now among all others, the rational creature is subject to Divine providence | |
| 519 in the most excellent way, in so far as it partakes of a share of providence, by being provident both for itself and for others. | |
| 520 Wherefore it has a share of the Eternal Reason, whereby it has a natural inclination to its proper act and end: and | |
| 521 this participation of the eternal law in the rational creature is called the natural law. Hence the Psalmist after saying | |
| 522 ( | |
| 523 <a class="scripRef" id="FS_Q91_A2-p6.2" href="./asv.html#Ps.4.6" target="asv">Ps. 4:6</a>): "Offer up the sacrifice of justice," as though someone asked what the works of justice are, adds: "Many say, Who showeth | |
| 524 us good things?" in answer to which question he says: "The light of Thy countenance, O Lord, is signed upon us": thus implying | |
| 525 that the light of natural reason, whereby we discern what is good and what is evil, which is the function of the | |
| 526 natural law, is nothing else than an imprint on us of the Divine light. It is therefore evident that the natural law is nothing | |
| 527 else than the rational creature's participation of the eternal law. | |
| 528 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 co."><a name="37471" shape="rect"><span class="ref">[37471] Iª-IIae q. 91 a. 2 co.</span></a> Respondeo | |
| 529 dicendum quod, sicut supra dictum est, lex, cum sit regula et | |
| 530 mensura, dupliciter potest esse in aliquo, uno modo, sicut in | |
| 531 regulante et mensurante; alio modo, sicut in regulato et mensurato, | |
| 532 quia inquantum participat aliquid de regula vel mensura, sic | |
| 533 regulatur vel mensuratur. Unde cum omnia quae divinae providentiae | |
| 534 subduntur, a lege aeterna regulentur et mensurentur, ut ex dictis | |
| 535 patet; manifestum est quod omnia participant aliqualiter legem | |
| 536 aeternam, inquantum scilicet ex impressione eius habent | |
| 537 inclinationes in proprios actus et fines. Inter cetera autem | |
| 538 rationalis creatura excellentiori quodam modo divinae providentiae | |
| 539 subiacet, inquantum et ipsa fit providentiae particeps, sibi ipsi | |
| 540 et aliis providens. Unde et in ipsa participatur ratio aeterna, per | |
| 541 quam habet naturalem inclinationem ad debitum actum et finem. Et | |
| 542 talis participatio legis aeternae in rationali creatura lex | |
| 543 naturalis dicitur. Unde cum Psalmista dixisset, sacrificate | |
| 544 sacrificium iustitiae, quasi quibusdam quaerentibus quae sunt | |
| 545 iustitiae opera, subiungit, multi dicunt, quis ostendit nobis bona? | |
| 546 Cui quaestioni respondens, dicit, signatum est super nos lumen | |
| 547 vultus tui, domine, quasi lumen rationis naturalis, quo discernimus | |
| 548 quid sit bonum et malum, quod pertinet ad naturalem legem, nihil | |
| 549 aliud sit quam impressio divini luminis in nobis. Unde patet quod | |
| 550 lex naturalis nihil aliud est quam participatio legis aeternae in | |
| 551 rationali creatura.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p7"> | |
| 552 <b>Reply to Objection 1:</b> This argument would hold, if the natural law were something different from the eternal law: whereas it is nothing but a participation | |
| 553 thereof, as stated above. | |
| 554 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 ad 1"><a name="37472" shape="rect"><span class="ref">[37472] Iª-IIae q. 91 a. 2 ad 1</span></a> Ad primum | |
| 555 ergo dicendum quod ratio illa procederet, si lex naturalis esset | |
| 556 aliquid diversum a lege aeterna. Non autem est nisi quaedam | |
| 557 participatio eius, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p8"> | |
| 558 <b>Reply to Objection 2:</b> Every act of reason and will in us is based on that which is according to nature, as stated above ( | |
| 559 <a href="FS_ii.html#FS_Q10_A1" id="FS_Q91_A2-p8.1" shape="rect">Q[10], A[1]</a>): for every act of reasoning is based on principles that are known naturally, and every act of appetite in respect of the | |
| 560 means is derived from the natural appetite in respect of the last end. Accordingly the first direction of our acts to their | |
| 561 end must needs be in virtue of the natural law. | |
| 562 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 ad 2"><a name="37473" shape="rect"><span class="ref">[37473] Iª-IIae q. 91 a. 2 ad 2</span></a> Ad secundum | |
| 563 dicendum quod omnis operatio, rationis et voluntatis derivatur in | |
| 564 nobis ab eo quod est secundum naturam, ut supra habitum est, nam | |
| 565 omnis ratiocinatio derivatur a principiis naturaliter notis, et | |
| 566 omnis appetitus eorum quae sunt ad finem, derivatur a naturali | |
| 567 appetitu ultimi finis. Et sic etiam oportet quod prima directio | |
| 568 actuum nostrorum ad finem, fiat per legem naturalem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A2-p9"> | |
| 569 <b>Reply to Objection 3:</b> Even irrational animals partake in their own way of the Eternal Reason, just as the rational creature does. But because the | |
| 570 rational creature partakes thereof in an intellectual and rational manner, therefore the participation of the eternal law | |
| 571 in the rational creature is properly called a law, since a law is something pertaining to reason, as stated above ( | |
| 572 <a href="#FS_Q90_A1" id="FS_Q91_A2-p9.1" shape="rect">Q[90], A[1]</a>). Irrational creatures, however, do not partake thereof | |
| 573 in a rational manner, wherefore there is no participation of the eternal law in them, except by way of similitude. | |
| 574 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 2 ad 3"><a name="37474" shape="rect"><span class="ref">[37474] Iª-IIae q. 91 a. 2 ad 3</span></a> Ad tertium | |
| 575 dicendum quod etiam animalia irrationalia participant rationem | |
| 576 aeternam suo modo, sicut et rationalis creatura. Sed quia | |
| 577 rationalis creatura participat eam intellectualiter et | |
| 578 rationaliter, ideo participatio legis aeternae in creatura | |
| 579 rationali proprie lex vocatur, nam lex est aliquid rationis, ut | |
| 580 supra dictum est. In creatura autem irrationali non participatur | |
| 581 rationaliter, unde non potest dici lex nisi per similitudinem.</p></div></div></div><div id="FS_Q91_A3" class="div4"><h4 id="FS_Q91_A3-p0.1">Q. 91. A. 3. Whether there is a human law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p2"> | |
| 582 <b>Objection 1:</b> It would seem that there is not a human law. For the natural law is a participation of the eternal law, as stated above | |
| 583 <a href="#FS_Q91_A2" id="FS_Q91_A3-p2.1" shape="rect">(A[2])</a>. Now through the eternal law "all things are most orderly," as Augustine states (De Lib. Arb. i, 6). Therefore the natural | |
| 584 law suffices for the ordering of all human affairs. Consequently there is no need for a human law. | |
| 585 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 arg. 1"><a name="37475" shape="rect"><span class="ref">[37475] Iª-IIae q. 91 a. 3 arg. 1</span></a> Ad tertium | |
| 586 sic proceditur. Videtur quod non sit aliqua lex humana. Lex enim | |
| 587 naturalis est participatio legis aeternae, ut dictum est. Sed per | |
| 588 legem aeternam omnia sunt ordinatissima, ut Augustinus dicit, in I | |
| 589 de Lib. Arb. Ergo lex naturalis sufficit ad omnia humana ordinanda. | |
| 590 Non est ergo necessarium quod sit aliqua lex humana.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p3"> | |
| 591 <b>Objection 2:</b> Further, a law bears the character of a measure, as stated above ( | |
| 592 <a href="#FS_Q90_A1" id="FS_Q91_A3-p3.1" shape="rect">Q[90], A[1]</a>). But human reason is not a measure of things, but vice versa, as stated in Metaph. x, text. 5. Therefore no law can emanate | |
| 593 from human reason. | |
| 594 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 arg. 2"><a name="37476" shape="rect"><span class="ref">[37476] Iª-IIae q. 91 a. 3 arg. 2</span></a> Praeterea, | |
| 595 lex habet rationem mensurae, ut dictum est. Sed ratio humana non | |
| 596 est mensura rerum, sed potius e converso, ut in X Metaphys. | |
| 597 dicitur. Ergo ex ratione humana nulla lex procedere potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p4"> | |
| 598 <b>Objection 3:</b> Further, a measure should be most certain, as stated in Metaph. x, text. 3. But the dictates of human reason in matters of | |
| 599 conduct are uncertain, according to | |
| 600 <a class="scripRef" id="FS_Q91_A3-p4.1" href="./asv.html#Wis.9.14" target="asv"> Wis. 9:14</a>: "The thoughts of mortal men are fearful, and our counsels uncertain." Therefore no law can emanate from human reason. | |
| 601 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 arg. 3"><a name="37477" shape="rect"><span class="ref">[37477] Iª-IIae q. 91 a. 3 arg. 3</span></a> Praeterea, | |
| 602 mensura debet esse certissima, ut dicitur in X Metaphys. Sed | |
| 603 dictamen humanae rationis de rebus gerendis est incertum; secundum | |
| 604 illud Sap. IX, <i>cogitationes mortalium timidae, et incertae | |
| 605 providentiae nostrae</i>. Ergo ex ratione humana nulla lex | |
| 606 procedere potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p5"> | |
| 607 <b>On the contrary,</b> Augustine (De Lib. Arb. i, 6) distinguishes two kinds of law, the one eternal, the other temporal, which he calls human. | |
| 608 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 s. c."><a name="37478" shape="rect"><span class="ref">[37478] Iª-IIae q. 91 a. 3 s. c.</span></a> Sed contra | |
| 609 est quod Augustinus, in I de Lib. Arb., ponit duas leges, unam | |
| 610 aeternam et aliam temporalem, quam dicit esse humanam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p6"> | |
| 611 <b>I answer that,</b> As stated above ( | |
| 612 <a href="#FS_Q90_A1" id="FS_Q91_A3-p6.1" shape="rect">Q[90], A[1]</a>, ad 2), a law is a dictate of the practical reason. Now it is to be observed that the same procedure takes place in the practical | |
| 613 and in the speculative reason: for each proceeds from principles to conclusions, as stated above (De Lib. Arb. i, 6). Accordingly | |
| 614 we conclude that just as, in the speculative reason, from naturally known indemonstrable principles, we draw the conclusions | |
| 615 of the various | |
| 616 sciences, the knowledge of which is not imparted to us by nature, but acquired by the efforts of reason, so too it is from | |
| 617 the precepts of the natural law, as from general and indemonstrable principles, that the human reason needs to proceed to | |
| 618 the more particular determination of certain matters. These particular determinations, devised by human reason, are called | |
| 619 human laws, provided the other essential conditions of law be observed, as stated above ( | |
| 620 <a href="#FS_Q90_A2" id="FS_Q91_A3-p6.2" shape="rect">Q[90], | |
| 621 AA[2] | |
| 622 </a>,3,4). Wherefore Tully says in his Rhetoric (De Invent. Rhet. ii) that "justice has its source in nature; thence certain things | |
| 623 came into custom by reason of their utility; afterwards these things which emanated from nature and were approved by custom, | |
| 624 were sanctioned by fear and reverence for the law." | |
| 625 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 co."><a name="37479" shape="rect"><span class="ref">[37479] Iª-IIae q. 91 a. 3 co.</span></a> Respondeo | |
| 626 dicendum quod, sicut supra dictum est, lex est quoddam dictamen | |
| 627 practicae rationis. Similis autem processus esse invenitur rationis | |
| 628 practicae et speculativae, utraque enim ex quibusdam principiis ad | |
| 629 quasdam conclusiones procedit, ut superius habitum est. Secundum | |
| 630 hoc ergo dicendum est quod, sicut in ratione speculativa ex | |
| 631 principiis indemonstrabilibus naturaliter cognitis producuntur | |
| 632 conclusiones diversarum scientiarum, quarum cognitio non est nobis | |
| 633 naturaliter indita, sed per industriam rationis inventa; ita etiam | |
| 634 ex praeceptis legis naturalis, quasi ex quibusdam principiis | |
| 635 communibus et indemonstrabilibus, necesse est quod ratio humana | |
| 636 procedat ad aliqua magis particulariter disponenda. Et istae | |
| 637 particulares dispositiones adinventae secundum rationem humanam, | |
| 638 dicuntur leges humanae, servatis aliis conditionibus quae pertinent | |
| 639 ad rationem legis, ut supra dictum est. Unde et Tullius dicit, in | |
| 640 sua Rhetor., quod <i>initium iuris est a natura profectum; deinde | |
| 641 quaedam in consuetudinem ex utilitate rationis venerunt; postea res | |
| 642 et a natura profectas et a consuetudine probatas legum metus et | |
| 643 religio sanxit</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p7"> | |
| 644 <b>Reply to Objection 1:</b> The human reason cannot have a full participation of the dictate of the Divine Reason, but according to its own mode, and | |
| 645 imperfectly. Consequently, as on the part of the speculative reason, by a natural participation of Divine Wisdom, there is | |
| 646 in us the knowledge of certain general principles, but not proper knowledge of each single truth, such as that contained in | |
| 647 the Divine Wisdom; so too, on the part of the practical reason, man has a natural | |
| 648 participation of the eternal law, according to certain general principles, but not as regards the particular determinations | |
| 649 of individual cases, which are, however, contained in the eternal law. Hence the need for human reason to proceed further | |
| 650 to sanction them by law. | |
| 651 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 ad 1"><a name="37480" shape="rect"><span class="ref">[37480] Iª-IIae q. 91 a. 3 ad 1</span></a> Ad primum | |
| 652 ergo dicendum quod ratio humana non potest participare ad plenum | |
| 653 dictamen rationis divinae, sed suo modo et imperfecte. Et ideo | |
| 654 sicut ex parte rationis speculativae, per naturalem participationem | |
| 655 divinae sapientiae, inest nobis cognitio quorundam communium | |
| 656 principiorum, non autem cuiuslibet veritatis propria cognitio, | |
| 657 sicut in divina sapientia continetur; ita etiam ex parte rationis | |
| 658 practicae naturaliter homo participat legem aeternam secundum | |
| 659 quaedam communia principia, non autem secundum particulares | |
| 660 directiones singulorum, quae tamen in aeterna lege continentur. Et | |
| 661 ideo necesse est ulterius quod ratio humana procedat ad | |
| 662 particulares quasdam legum sanctiones.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p8"> | |
| 663 <b>Reply to Objection 2:</b> Human reason is not, of itself, the rule of things: but the principles impressed on it by nature, are general rules and measures | |
| 664 of all things relating to human conduct, whereof the natural reason is the rule and measure, although it is not the measure | |
| 665 of things that are from nature. | |
| 666 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 ad 2"><a name="37481" shape="rect"><span class="ref">[37481] Iª-IIae q. 91 a. 3 ad 2</span></a> Ad secundum | |
| 667 dicendum quod ratio humana secundum se non est regula rerum, sed | |
| 668 principia ei naturaliter indita, sunt quaedam regulae generales et | |
| 669 mensurae omnium eorum quae sunt per hominem agenda, quorum ratio | |
| 670 naturalis est regula et mensura, licet non sit mensura eorum quae | |
| 671 sunt a natura.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A3-p9"> | |
| 672 <b>Reply to Objection 3:</b> The practical reason is concerned with practical matters, which are singular and contingent: but not with necessary things, | |
| 673 with which the speculative reason is concerned. Wherefore human laws cannot have that inerrancy that belongs to the demonstrated | |
| 674 conclusions of sciences. Nor is it necessary for every measure to be altogether unerring and certain, but according as it | |
| 675 is possible in its own particular genus. | |
| 676 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 3 ad 3"><a name="37482" shape="rect"><span class="ref">[37482] Iª-IIae q. 91 a. 3 ad 3</span></a> Ad tertium | |
| 677 dicendum quod ratio practica est circa operabilia, quae sunt | |
| 678 singularia et contingentia, non autem circa necessaria, sicut ratio | |
| 679 speculativa. Et ideo leges humanae non possunt illam | |
| 680 infallibilitatem habere quam habent conclusiones demonstrativae | |
| 681 scientiarum. Nec oportet quod omnis mensura sit omni modo | |
| 682 infallibilis et certa, sed secundum quod est possibile in genere | |
| 683 suo.</p></div></div></div><div id="FS_Q91_A4" class="div4"><h4 id="FS_Q91_A4-p0.1">Q. 91. A. 4. Whether there was any need for a Divine law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p2"> | |
| 684 <b>Objection 1:</b> It would seem that there was no need for a Divine law. Because, as stated above | |
| 685 <a href="#FS_Q91_A2" id="FS_Q91_A4-p2.1" shape="rect">(A[2])</a>, the natural law is a participation in us of the eternal law. But the eternal law is a Divine law, as stated above | |
| 686 <a href="#FS_Q91_A1" id="FS_Q91_A4-p2.2" shape="rect">(A[1])</a>. Therefore there was no need for a Divine law in addition to the natural law, and human laws derived therefrom. | |
| 687 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 arg. 1"><a name="37483" shape="rect"><span class="ref">[37483] Iª-IIae q. 91 a. 4 arg. 1</span></a> Ad quartum | |
| 688 sic proceditur. Videtur quod non fuerit necessarium esse aliquam | |
| 689 legem divinam. Quia, ut dictum est, lex naturalis est quaedam | |
| 690 participatio legis aeternae in nobis. Sed lex aeterna est lex | |
| 691 divina, ut dictum est. Ergo non oportet quod praeter legem | |
| 692 naturalem, et leges humanas ab ea derivatas, sit aliqua alia lex | |
| 693 divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p3"> | |
| 694 <b>Objection 2:</b> Further, it is written ( | |
| 695 <a class="scripRef" id="FS_Q91_A4-p3.1" href="./asv.html#Sir.15.14" target="asv">Ecclus. 15:14</a>) that "God left man in the hand of his own counsel." Now counsel is an act of reason, as stated above (Q[14], A[1]). Therefore | |
| 696 man was left to the direction of his reason. But a dictate of human reason is a human law as stated above | |
| 697 <a href="#FS_Q91_A3" id="FS_Q91_A4-p3.2" shape="rect">(A[3])</a>. Therefore there is no need for man to be governed also by a Divine law. | |
| 698 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 arg. 2"><a name="37484" shape="rect"><span class="ref">[37484] Iª-IIae q. 91 a. 4 arg. 2</span></a> Praeterea, | |
| 699 Eccli. XV dicitur quod <i>Deus dimisit hominem in manu consilii | |
| 700 sui</i>. Consilium autem est actus rationis, ut supra habitum est. | |
| 701 Ergo homo dimissus est gubernationi suae rationis. Sed dictamen | |
| 702 rationis humanae est lex humana, ut dictum est. Ergo non oportet | |
| 703 quod homo alia lege divina gubernetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p4"> | |
| 704 <b>Objection 3:</b> Further, human nature is more self-sufficing than irrational creatures. But irrational creatures have no Divine law besides | |
| 705 the natural inclination impressed on them. Much less, therefore, should the rational creature have a Divine law in addition | |
| 706 to the natural law. | |
| 707 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 arg. 3"><a name="37485" shape="rect"><span class="ref">[37485] Iª-IIae q. 91 a. 4 arg. 3</span></a> Praeterea, | |
| 708 natura humana est sufficientior irrationalibus creaturis. Sed | |
| 709 irrationales creaturae non habent aliquam legem divinam praeter | |
| 710 inclinationem naturalem eis inditam. Ergo multo minus creatura | |
| 711 rationalis debet habere aliquam legem divinam praeter naturalem | |
| 712 legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p5"> | |
| 713 <b>On the contrary,</b> David prayed God to set His law before him, saying ( | |
| 714 <a class="scripRef" id="FS_Q91_A4-p5.1" href="./asv.html#Ps.118.33" target="asv">Ps. 118:33</a>): "Set before me for a law the way of Thy justifications, O Lord." | |
| 715 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 s. c."><a name="37486" shape="rect"><span class="ref">[37486] Iª-IIae q. 91 a. 4 s. c.</span></a> Sed contra | |
| 716 est quod David expetit legem a Deo sibi poni, dicens, <i>legem pone | |
| 717 mihi, domine, in via iustificationum tuarum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q91_A4-p6"> | |
| 718 <b>I answer that,</b> Besides the natural and the human law it was necessary for the directing of human conduct to have a Divine law. And this | |
| 719 for four reasons. First, because it is by law that man is directed how to perform his proper acts in view of his last end. | |
| 720 And indeed if man were ordained to no other end than that which is proportionate to his natural faculty, there would be no | |
| 721 need for man to have any further direction of the part of his reason, besides the natural law | |
| 722 and human law which is derived from it. But since man is ordained to an end of eternal happiness which is inproportionate | |
| 723 to man's natural faculty, as stated above ( | |
| 724 <a href="FS_i.html#FS_Q5_A5" id="FS_Q91_A4-p6.1" shape="rect">Q[5], A[5]</a>), therefore it was necessary that, besides the natural and the human law, man should be directed to his end by a law given | |
| 725 by God. | |
| 726 </p><p id="FS_Q91_A4-p7"> Secondly, because, on account of the uncertainty of human judgment, especially on contingent and particular matters, different | |
| 727 people form different judgments on human acts; whence also different and contrary laws result. In order, therefore, that man | |
| 728 may know without any doubt what he ought to do and what he ought to avoid, it was necessary for man to be directed in his | |
| 729 proper acts by a law given by God, for it is certain that such a law cannot err. | |
| 730 </p><p id="FS_Q91_A4-p8"> Thirdly, because man can make laws in those matters of which he is competent to judge. But man is not competent to judge | |
| 731 of interior movements, that are hidden, but only of exterior acts which appear: and yet for the perfection of virtue it is | |
| 732 necessary for man to conduct himself aright in both kinds of acts. Consequently human law could not sufficiently curb and | |
| 733 direct interior acts; and it was necessary for this purpose that a Divine law should supervene. | |
| 734 </p><p id="FS_Q91_A4-p9"> Fourthly, because, as Augustine says (De Lib. Arb. i, 5,6), human law cannot punish or forbid all evil deeds: since while | |
| 735 aiming at doing away with all evils, it would do away with many good things, and would hinder the advance of the common good, | |
| 736 which is necessary for human intercourse. In order, therefore, that no evil might remain unforbidden and unpunished, it was | |
| 737 necessary for the Divine law to supervene, whereby all sins are forbidden. | |
| 738 </p><p id="FS_Q91_A4-p10"> And these four causes are touched upon in | |
| 739 <a class="scripRef" id="FS_Q91_A4-p10.1" href="./asv.html#Ps.118.8" target="asv"> Ps. 118:8, </a> where it is said: "The law of the Lord is unspotted," i.e. allowing no foulness of sin; "converting souls," because it directs | |
| 740 not only exterior, but also interior acts; "the testimony of the Lord is faithful," because of the certainty of what is true | |
| 741 and right; "giving wisdom to little ones," by directing man to an end supernatural and Divine. | |
| 742 </p></div></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 co."><a name="37487" shape="rect"><span class="ref">[37487] Iª-IIae q. 91 a. 4 co.</span></a> Respondeo | |
| 743 dicendum quod praeter legem naturalem et legem humanam, necessarium | |
| 744 fuit ad directionem humanae vitae habere legem divinam. Et hoc | |
| 745 propter quatuor rationes. Primo quidem, quia per legem dirigitur | |
| 746 homo ad actus proprios in ordine ad ultimum finem. Et si quidem | |
| 747 homo ordinaretur tantum ad finem qui non excederet proportionem | |
| 748 naturalis facultatis hominis, non oporteret quod homo haberet | |
| 749 aliquid directivum ex parte rationis, supra legem naturalem et | |
| 750 legem humanitus positam, quae ab ea derivatur. Sed quia homo | |
| 751 ordinatur ad finem beatitudinis aeternae, quae excedit proportionem | |
| 752 naturalis facultatis humanae, ut supra habitum est; ideo | |
| 753 necessarium fuit ut supra legem naturalem et humanam, dirigeretur | |
| 754 etiam ad suum finem lege divinitus data. Secundo, quia propter | |
| 755 incertitudinem humani iudicii, praecipue de rebus contingentibus et | |
| 756 particularibus, contingit de actibus humanis diversorum esse | |
| 757 diversa iudicia, ex quibus etiam diversae et contrariae leges | |
| 758 procedunt. Ut ergo homo absque omni dubitatione scire possit quid | |
| 759 ei sit agendum et quid vitandum, necessarium fuit ut in actibus | |
| 760 propriis dirigeretur per legem divinitus datam, de qua constat quod | |
| 761 non potest errare. Tertio, quia de his potest homo legem ferre, de | |
| 762 quibus potest iudicare. Iudicium autem hominis esse non potest de | |
| 763 interioribus motibus, qui latent, sed solum de exterioribus | |
| 764 actibus, qui apparent. Et tamen ad perfectionem virtutis requiritur | |
| 765 quod in utrisque actibus homo rectus existat. Et ideo lex humana | |
| 766 non potuit cohibere et ordinare sufficienter interiores actus, sed | |
| 767 necessarium fuit quod ad hoc superveniret lex divina. Quarto quia, | |
| 768 sicut Augustinus dicit, in I de Lib. Arb., lex humana non potest | |
| 769 omnia quae male fiunt, punire vel prohibere, quia dum auferre | |
| 770 vellet omnia mala, sequeretur quod etiam multa bona tollerentur, et | |
| 771 impediretur utilitas boni communis, quod est necessarium ad | |
| 772 conversationem humanam. Ut ergo nullum malum improhibitum et | |
| 773 impunitum remaneat, necessarium fuit supervenire legem divinam, per | |
| 774 quam omnia peccata prohibentur. Et istae quatuor causae tanguntur | |
| 775 in Psalmo XVIII, ubi dicitur, lex domini immaculata, idest nullam | |
| 776 peccati turpitudinem permittens; convertens animas, quia non solum | |
| 777 exteriores actus, sed etiam interiores dirigit; testimonium domini | |
| 778 fidele, propter certitudinem veritatis et rectitudinis; sapientiam | |
| 779 praestans parvulis, inquantum ordinat hominem ad supernaturalem | |
| 780 finem et divinum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p11"> | |
| 781 <b>Reply to Objection 1:</b> By the natural law the eternal law is participated proportionately to the capacity of human nature. But to his supernatural | |
| 782 end man needs to be directed in a yet higher way. Hence the additional law given by God, whereby man shares more perfectly | |
| 783 in the eternal law. | |
| 784 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 ad 1"><a name="37488" shape="rect"><span class="ref">[37488] Iª-IIae q. 91 a. 4 ad 1</span></a> Ad primum | |
| 785 ergo dicendum quod per naturalem legem participatur lex aeterna | |
| 786 secundum proportionem capacitatis humanae naturae. Sed oportet ut | |
| 787 altiori modo dirigatur homo in ultimum finem supernaturalem. Et | |
| 788 ideo superadditur lex divinitus data, per quam lex aeterna | |
| 789 participatur altiori modo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p12"> | |
| 790 <b>Reply to Objection 2:</b> Counsel is a kind of inquiry: hence it must proceed from some principles. Nor is it enough for it to proceed from principles | |
| 791 imparted by nature, which are the precepts of the natural law, for the reasons given above: but there is need for certain | |
| 792 additional principles, namely, the precepts of the Divine law. | |
| 793 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 ad 2"><a name="37489" shape="rect"><span class="ref">[37489] Iª-IIae q. 91 a. 4 ad 2</span></a> Ad secundum | |
| 794 dicendum quod consilium est inquisitio quaedam, unde oportet quod | |
| 795 procedat ex aliquibus principiis. Nec sufficit quod procedat ex | |
| 796 principiis naturaliter inditis, quae sunt praecepta legis naturae, | |
| 797 propter praedicta, sed oportet quod superaddantur quaedam alia | |
| 798 principia, scilicet praecepta legis divinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A4-p13"> | |
| 799 <b>Reply to Objection 3:</b> Irrational creatures are not ordained to an end higher than that which is proportionate to their natural powers: consequently | |
| 800 the comparison fails. | |
| 801 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 4 ad 3"><a name="37490" shape="rect"><span class="ref">[37490] Iª-IIae q. 91 a. 4 ad 3</span></a> Ad tertium | |
| 802 dicendum quod creaturae irrationales non ordinantur ad altiorem | |
| 803 finem quam sit finis qui est proportionatus naturali virtuti | |
| 804 ipsarum. Et ideo non est similis ratio.</p></div></div></div><div id="FS_Q91_A5" class="div4"><h4 id="FS_Q91_A5-p0.1">Q. 91. A. 5. Whether there is but one Divine law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p2"> | |
| 805 <b>Objection 1:</b> It would seem that there is but one Divine law. Because, where there is one king in one kingdom there is but one law. Now | |
| 806 the whole of mankind is compared to God as to one king, according to | |
| 807 <a class="scripRef" id="FS_Q91_A5-p2.1" href="./asv.html#Ps.46.8" target="asv"> Ps. 46:8</a>: "God is the King of all the earth." Therefore there is but one Divine law. | |
| 808 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 arg. 1"><a name="37491" shape="rect"><span class="ref">[37491] Iª-IIae q. 91 a. 5 arg. 1</span></a> Ad quintum | |
| 809 sic proceditur. Videtur quod lex divina sit una tantum. Unius enim | |
| 810 regis in uno regno est una lex. Sed totum humanum genus comparatur | |
| 811 ad Deum sicut ad unum regem; secundum illud Psalmi XLVI, <i>rex | |
| 812 omnis terrae Deus</i>. Ergo est una tantum lex divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p3"> | |
| 813 <b>Objection 2:</b> Further, every law is directed to the end which the lawgiver intends for those for whom he makes the law. But God intends | |
| 814 one and the same thing for all men; since according to | |
| 815 <a class="scripRef" id="FS_Q91_A5-p3.1" href="./asv.html#iTim.2.4" target="asv">1 Tim. 2:4</a>: "He will have all men to be saved, and to come to the knowledge of the truth." Therefore there is but one Divine law. | |
| 816 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 arg. 2"><a name="37492" shape="rect"><span class="ref">[37492] Iª-IIae q. 91 a. 5 arg. 2</span></a> Praeterea, | |
| 817 omnis lex ordinatur ad finem quem legislator intendit in eis quibus | |
| 818 legem fert. Sed unum et idem est quod Deus intendit in omnibus | |
| 819 hominibus; secundum illud I ad Tim. II, <i>vult omnes homines | |
| 820 salvos fieri, et ad agnitionem veritatis venire</i>. Ergo una | |
| 821 tantum est lex divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p4"> | |
| 822 <b>Objection 3:</b> Further, the Divine law seems to be more akin to the eternal law, which is one, than the natural law, according as the revelation | |
| 823 of grace is of a higher order than natural knowledge. Therefore much more is the Divine law but one. | |
| 824 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 arg. 3"><a name="37493" shape="rect"><span class="ref">[37493] Iª-IIae q. 91 a. 5 arg. 3</span></a> Praeterea, | |
| 825 lex divina propinquior esse videtur legi aeternae, quae est una, | |
| 826 quam lex naturalis, quanto altior est revelatio gratiae quam | |
| 827 cognitio naturae. Sed lex naturalis est una omnium hominum. Ergo | |
| 828 multo magis lex divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p5"> | |
| 829 <b>On the contrary,</b> The Apostle says ( | |
| 830 <a class="scripRef" id="FS_Q91_A5-p5.1" href="./asv.html#Heb.7.12" target="asv">Heb. 7:12</a>): "The priesthood being translated, it is necessary that a translation also be made of the law." But the priesthood is twofold, | |
| 831 as stated in the same passage, viz. the levitical priesthood, and the priesthood of Christ. Therefore the Divine law is twofold, | |
| 832 namely the Old Law and the New Law. | |
| 833 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 s. c."><a name="37494" shape="rect"><span class="ref">[37494] Iª-IIae q. 91 a. 5 s. c.</span></a> Sed contra | |
| 834 est quod apostolus dicit, ad Heb. VII, <i>translato sacerdotio, | |
| 835 necesse est ut legis translatio fiat</i>. Sed sacerdotium est | |
| 836 duplex, ut ibidem dicitur, scilicet sacerdotium leviticum, et | |
| 837 sacerdotium Christi. Ergo etiam duplex est lex divina, scilicet lex | |
| 838 vetus, et lex nova.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q91_A5-p6"> | |
| 839 <b>I answer that,</b> As stated in the | |
| 840 <a href="FP_iii.html#FP_Q30_A3" id="FS_Q91_A5-p6.1" shape="rect">FP, Q[30], A[3]</a>, distinction is the cause of number. Now things may be distinguished in two ways. First, as those things that are altogether | |
| 841 specifically different, e.g. a horse and an ox. Secondly, as perfect and imperfect in the same species, e.g. a boy and a man: | |
| 842 and in this way the Divine law is divided into Old and New. Hence the Apostle ( | |
| 843 <a class="scripRef" id="FS_Q91_A5-p6.2" href="./asv.html#Gal.3.24" target="asv">Gal. 3:24,25</a>) compares the state of man under the Old | |
| 844 Law to that of a child "under a pedagogue"; but the state under the New Law, to that of a full grown man, who is "no longer | |
| 845 under a pedagogue." | |
| 846 </p><p id="FS_Q91_A5-p7"> Now the perfection and imperfection of these two laws is to be taken in connection with the three conditions pertaining to | |
| 847 law, as stated above. For, in the first place, it belongs to law to be directed to the common good as to its end, as stated | |
| 848 above ( | |
| 849 <a href="#FS_Q90_A2" id="FS_Q91_A5-p7.1" shape="rect">Q[90], A[2]</a>). This good may be twofold. It may be a sensible and earthly good; and to this, man was directly ordained by the Old Law: | |
| 850 wherefore, at the very outset of the law, the people were invited to | |
| 851 the earthly kingdom of the Chananaeans ( | |
| 852 <a class="scripRef" id="FS_Q91_A5-p7.2" href="./asv.html#Exod.3.8" target="asv">Ex. 3:8</a>, | |
| 853 <a class="scripRef" id="FS_Q91_A5-p7.3" href="./asv.html#Exod.3.17" target="asv">17</a>). Again it may be an intelligible and heavenly good: and to this, man is ordained by the New Law. Wherefore, at the very | |
| 854 beginning of His preaching, Christ invited men to the kingdom of heaven, saying ( | |
| 855 <a class="scripRef" id="FS_Q91_A5-p7.4" href="./asv.html#Matt.4.17" target="asv">Mat. 4:17</a>): "Do penance, for the kingdom of heaven is at hand." Hence Augustine says (Contra Faust. iv) that "promises of temporal | |
| 856 goods are contained in the Old Testament, for which reason it is called old; but the promise of | |
| 857 eternal life belongs to the New Testament." | |
| 858 </p><p id="FS_Q91_A5-p8"> Secondly, it belongs to the law to direct human acts according to the order of righteousness | |
| 859 <a href="#FS_Q91_A4" id="FS_Q91_A5-p8.1" shape="rect">(A[4])</a>: wherein also the New Law surpasses the Old Law, since it directs our internal acts, according to | |
| 860 <a class="scripRef" id="FS_Q91_A5-p8.2" href="./asv.html#Matt.5.20" target="asv"> Mat. 5:20</a>: "Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven." | |
| 861 Hence the saying that "the Old Law restrains the hand, but the New Law controls the mind" ( Sentent. iii, | |
| 862 D, xl). | |
| 863 </p><p id="FS_Q91_A5-p9"> Thirdly, it belongs to the law to induce men to observe its commandments. This the Old Law did by the fear of punishment: | |
| 864 but the New Law, by love, which is poured into our hearts by the grace of Christ, bestowed in the New Law, but foreshadowed | |
| 865 in the Old. Hence Augustine says (Contra Adimant. Manich. discip. xvii) that "there is little difference [*The 'little difference' | |
| 866 refers to the Latin words 'timor' and 'amor'---'fear' and 'love.'] between the Law and the Gospel---fear | |
| 867 and love." | |
| 868 </p></div></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 co."><a name="37495" shape="rect"><span class="ref">[37495] Iª-IIae q. 91 a. 5 co.</span></a> Respondeo | |
| 869 dicendum quod, sicut in primo dictum est, distinctio est causa | |
| 870 numeri. Dupliciter autem inveniuntur aliqua distingui. Uno modo, | |
| 871 sicut ea quae sunt omnino specie diversa, ut equus et bos. Alio | |
| 872 modo, sicut perfectum et imperfectum in eadem specie, sicut puer et | |
| 873 vir. Et hoc modo lex divina distinguitur in legem veterem et legem | |
| 874 novam. Unde apostolus, ad Gal. III, comparat statum veteris legis | |
| 875 statui puerili existenti sub paedagogo, statum autem novae legis | |
| 876 comparat statui viri perfecti, qui iam non est sub paedagogo. | |
| 877 Attenditur autem perfectio et imperfectio utriusque legis secundum | |
| 878 tria quae ad legem pertinent, ut supra dictum est. Primo enim ad | |
| 879 legem pertinet ut ordinetur ad bonum commune sicut ad finem, ut | |
| 880 supra dictum est. Quod quidem potest esse duplex. Scilicet bonum | |
| 881 sensibile et terrenum, et ad tale bonum ordinabat directe lex | |
| 882 vetus; unde statim, Exodi III, in principio legis, invitatur | |
| 883 populus ad regnum terrenum Chananaeorum. Et iterum bonum | |
| 884 intelligibile et caeleste, et ad hoc ordinat lex nova. Unde statim | |
| 885 Christus ad regnum caelorum in suae praedicationis principio | |
| 886 invitavit, dicens, <i>poenitentiam agite, appropinquavit enim | |
| 887 regnum caelorum</i>, Matth. IV. Et ideo Augustinus dicit, in IV | |
| 888 contra Faustum, quod <i>temporalium rerum promissiones testamento | |
| 889 veteri continentur, et ideo vetus appellatur, sed aeternae vitae | |
| 890 promissio ad novum pertinet testamentum</i>. Secundo ad legem | |
| 891 pertinet dirigere humanos actus secundum ordinem iustitiae. In quo | |
| 892 etiam superabundat lex nova legi veteri, interiores actus animi | |
| 893 ordinando; secundum illud Matth. V, <i>nisi abundaverit iustitia | |
| 894 vestra plus quam Scribarum et Pharisaeorum, non intrabitis in | |
| 895 regnum caelorum</i>. Et ideo dicitur quod <i>lex vetus cohibet | |
| 896 manum, lex nova animum</i>. Tertio ad legem pertinet inducere | |
| 897 homines ad observantias mandatorum. Et hoc quidem lex vetus | |
| 898 faciebat timore poenarum, lex autem nova facit hoc per amorem, qui | |
| 899 in cordibus nostris infunditur per gratiam Christi, quae in lege | |
| 900 nova confertur, sed in lege veteri figurabatur. Et ideo dicit | |
| 901 Augustinus, contra Adimantum Manichaei discipulum, <i>quod brevis | |
| 902 differentia est legis et Evangelii, timor et amor</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p10"> | |
| 903 <b>Reply to Objection 1:</b> As the father of a family issues different commands to the children and to the adults, so also the one King, God, in His | |
| 904 one kingdom, gave one law to men, while they were yet imperfect, and another more perfect law, when, by the preceding law, | |
| 905 they had been led to a greater capacity for Divine things. | |
| 906 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 ad 1"><a name="37496" shape="rect"><span class="ref">[37496] Iª-IIae q. 91 a. 5 ad 1</span></a> Ad primum | |
| 907 ergo dicendum quod, sicut paterfamilias in domo alia mandata | |
| 908 proponit pueris et adultis, ita etiam unus rex Deus, in uno suo | |
| 909 regno, aliam legem dedit hominibus adhuc imperfectis existentibus; | |
| 910 et aliam perfectiorem iam manuductis per priorem legem ad maiorem | |
| 911 capacitatem divinorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p11"> | |
| 912 <b>Reply to Objection 2:</b> The salvation of man could not be achieved otherwise than through Christ, according to | |
| 913 <a class="scripRef" id="FS_Q91_A5-p11.1" href="./asv.html#Acts.4.12" target="asv"> Acts 4:12</a>: "There is no other name . . . given to men, whereby we must be saved." Consequently the law that brings all to salvation | |
| 914 could not be given until after the coming of Christ. But before His coming it was necessary to give to the people, of whom | |
| 915 Christ was to be born, a law containing certain rudiments of righteousness unto salvation, | |
| 916 in order to prepare them to receive Him. | |
| 917 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 ad 2"><a name="37497" shape="rect"><span class="ref">[37497] Iª-IIae q. 91 a. 5 ad 2</span></a> Ad secundum | |
| 918 dicendum quod salus hominum non poterat esse nisi per Christum; | |
| 919 secundum illud Act. IV, <i>non est aliud nomen datum hominibus, in | |
| 920 quo oporteat nos salvos fieri</i>. Et ideo lex perfecte ad salutem | |
| 921 omnes inducens, dari non potuit nisi post Christi adventum. Antea | |
| 922 vero dari oportuit populo ex quo Christus erat nasciturus, legem | |
| 923 praeparatoriam ad Christi susceptionem, in qua quaedam rudimenta | |
| 924 salutaris iustitiae continerentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A5-p12"> | |
| 925 <b>Reply to Objection 3:</b> The natural law directs man by way of certain general precepts, common to both the perfect and the imperfect: wherefore it | |
| 926 is one and the same for all. But the Divine law directs man also in certain particular matters, to which the perfect and imperfect | |
| 927 do not stand in the same relation. Hence the necessity for the Divine law to be twofold, as already explained. | |
| 928 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 5 ad 3"><a name="37498" shape="rect"><span class="ref">[37498] Iª-IIae q. 91 a. 5 ad 3</span></a> Ad tertium | |
| 929 dicendum quod lex naturalis dirigit hominem secundum quaedam | |
| 930 praecepta communia, in quibus conveniunt tam perfecti quam | |
| 931 imperfecti, et ideo est una omnium. Sed lex divina dirigit hominem | |
| 932 etiam in quibusdam particularibus, ad quae non similiter se habent | |
| 933 perfecti et imperfecti. Et ideo oportuit legem divinam esse | |
| 934 duplicem, sicut iam dictum est.</p></div></div></div><div id="FS_Q91_A6" class="div4"><h4 id="FS_Q91_A6-p0.1">Q. 91. A. 6. Whether there is a law in the fomes of sin?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p2"> | |
| 935 <b>Objection 1:</b> It would seem that there is no law of the "fomes" of sin. For Isidore says (Etym. v) that the "law is based on reason." But | |
| 936 the "fomes" of sin is not based on reason, but deviates from it. Therefore the "fomes" has not the nature of a law. | |
| 937 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 arg. 1"><a name="37499" shape="rect"><span class="ref">[37499] Iª-IIae q. 91 a. 6 arg. 1</span></a> Ad sextum | |
| 938 sic proceditur. Videtur quod non sit aliqua lex fomitis. Dicit enim | |
| 939 Isidorus, in V Etymol., quod <i>lex ratione consistit</i>. Fomes | |
| 940 autem non consistit ratione, sed magis a ratione deviat. Ergo fomes | |
| 941 non habet rationem legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p3"> | |
| 942 <b>Objection 2:</b> Further, every law is binding, so that those who do not obey it are called transgressors. But man is not called a transgressor, | |
| 943 from not following the instigations of the "fomes"; but rather from his following them. Therefore the "fomes" has not the | |
| 944 nature of a law. | |
| 945 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 arg. 2"><a name="37500" shape="rect"><span class="ref">[37500] Iª-IIae q. 91 a. 6 arg. 2</span></a> Praeterea, | |
| 946 omnis lex obligatoria est, ita quod qui ipsam non servant, | |
| 947 transgressores dicuntur. Sed fomes non constituit aliquem | |
| 948 transgressorem ex hoc quod ipsum non sequitur, sed magis | |
| 949 transgressor redditur si quis ipsum sequatur. Ergo fomes non habet | |
| 950 rationem legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p4"> | |
| 951 <b>Objection 3:</b> Further, the law is ordained to the common good, as stated above ( | |
| 952 <a href="#FS_Q90_A2" id="FS_Q91_A6-p4.1" shape="rect">Q[90], A[2]</a>). But the "fomes" inclines us, not to the common, but to our own private good. Therefore the "fomes" has not the nature of | |
| 953 sin. | |
| 954 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 arg. 3"><a name="37501" shape="rect"><span class="ref">[37501] Iª-IIae q. 91 a. 6 arg. 3</span></a> Praeterea, | |
| 955 lex ordinatur ad bonum commune, ut supra habitum est. Sed fomes non | |
| 956 inclinat ad bonum commune, sed magis ad bonum privatum. Ergo fomes | |
| 957 non habet rationem legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p5"> | |
| 958 <b>On the contrary,</b> The Apostle says ( | |
| 959 <a class="scripRef" id="FS_Q91_A6-p5.1" href="./asv.html#Rom.7.23" target="asv">Rom. 7:23</a>): "I see another law in my members, fighting against the law of my mind." | |
| 960 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 s. c."><a name="37502" shape="rect"><span class="ref">[37502] Iª-IIae q. 91 a. 6 s. c.</span></a> Sed contra | |
| 961 est quod apostolus dicit, Rom. VII, <i>video aliam legem in membris | |
| 962 meis, repugnantem legi mentis meae</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q91_A6-p6"> | |
| 963 <b>I answer that,</b> As stated above | |
| 964 <a href="#FS_Q91_A2" id="FS_Q91_A6-p6.1" shape="rect">(A[2];</a> Q[90], A[1], ad 1), the law, as to its essence, resides in him that rules and measures; but, by way of participation, in | |
| 965 that which is ruled and measured; so that every inclination or ordination which may be found in things subject to the law, | |
| 966 is called a law by participation, as stated above | |
| 967 <a href="#FS_Q91_A2" id="FS_Q91_A6-p6.2" shape="rect">(A[2];</a> Q[90], A[1] , ad 1). Now those who are subject to a law may receive a twofold | |
| 968 inclination from the lawgiver. First, in so far as he directly inclines his subjects to something; sometimes indeed different | |
| 969 subjects to different acts; in this way we may say that there is a military law and a mercantile law. Secondly, indirectly; | |
| 970 thus by the very fact that a lawgiver deprives a subject of some dignity, the latter passes into another order, so as to be | |
| 971 under another law, as it were: thus if a soldier be turned out of the army, he becomes a subject of rural or of mercantile | |
| 972 legislation. | |
| 973 </p><p id="FS_Q91_A6-p7"> Accordingly under the Divine Lawgiver various creatures have various natural inclinations, so that what is, as it were, a | |
| 974 law for one, is against the law for another: thus I might say that fierceness is, in a way, the law of a dog, but against | |
| 975 the law of a sheep or another meek animal. And so the law of man, which, by the Divine ordinance, is allotted to him, according | |
| 976 to his proper natural condition, is that he should act in accordance with reason: and this law was so effective | |
| 977 in the primitive state, that nothing either beside or against reason could take man unawares. But when man turned his back | |
| 978 on God, he fell under the influence of his sensual impulses: in fact this happens to each one individually, the more he deviates | |
| 979 from the path of reason, so that, after a fashion, he is likened to the beasts that are led by the impulse of sensuality, | |
| 980 according to | |
| 981 <a class="scripRef" id="FS_Q91_A6-p7.1" href="./asv.html#Ps.48.21" target="asv"> Ps. 48:21</a>: "Man, when he was in honor, did not understand: he hath been compared to | |
| 982 senseless beasts, and made like to them." | |
| 983 </p><p id="FS_Q91_A6-p8"> So, then, this very inclination of sensuality which is called the "fomes," in other animals has simply the nature of a law | |
| 984 (yet only in so far as a law may be said to be in such things), by reason of a direct inclination. But in man, it has not | |
| 985 the nature of law in this way, rather is it a deviation from the law of reason. But since, by the just sentence of God, man | |
| 986 is destitute of original justice, and his reason bereft of its vigor, this impulse of sensuality, whereby he is | |
| 987 led, in so far as it is a penalty following from the Divine law depriving man of his proper dignity, has the nature of a law. | |
| 988 </p></div></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 co."><a name="37503" shape="rect"><span class="ref">[37503] Iª-IIae q. 91 a. 6 co.</span></a> Respondeo | |
| 989 dicendum quod, sicut supra dictum est, lex essentialiter invenitur | |
| 990 in regulante et mensurante, participative autem in eo quod | |
| 991 mensuratur et regulatur; ita quod omnis inclinatio vel ordinatio | |
| 992 quae invenitur in his quae subiecta sunt legi, participative | |
| 993 dicitur lex, ut ex supradictis patet. Potest autem in his quae | |
| 994 subduntur legi, aliqua inclinatio inveniri dupliciter a | |
| 995 legislatore. Uno modo, inquantum directe inclinat suos subditos ad | |
| 996 aliquid; et diversos interdum ad diversos actus; secundum quem | |
| 997 modum potest dici quod alia est lex militum, et alia est lex | |
| 998 mercatorum. Alio modo, indirecte, inquantum scilicet per hoc quod | |
| 999 legislator destituit aliquem sibi subditum aliqua dignitate, | |
| 1000 sequitur quod transeat in alium ordinem et quasi in aliam legem, | |
| 1001 puta si miles ex militia destituatur, transibit in legem rusticorum | |
| 1002 vel mercatorum. Sic igitur sub Deo legislatore diversae creaturae | |
| 1003 diversas habent naturales inclinationes, ita ut quod uni est | |
| 1004 quodammodo lex, alteri sit contra legem, ut si dicam quod | |
| 1005 furibundum esse est quodammodo lex canis, est autem contra legem | |
| 1006 ovis vel alterius mansueti animalis. Est ergo hominis lex, quam | |
| 1007 sortitur ex ordinatione divina secundum propriam conditionem, ut | |
| 1008 secundum rationem operetur. Quae quidem lex fuit tam valida in | |
| 1009 primo statu, ut nihil vel praeter rationem vel contra rationem | |
| 1010 posset subrepere homini. Sed dum homo a Deo recessit, incurrit in | |
| 1011 hoc quod feratur secundum impetum sensualitatis, et unicuique etiam | |
| 1012 particulariter hoc contingit, quanto magis a ratione recesserit, ut | |
| 1013 sic quodammodo bestiis assimiletur, quae sensualitatis impetu | |
| 1014 feruntur; secundum illud Psalmi XLVIII, <i>homo, cum in honore | |
| 1015 esset, non intellexit, comparatus est iumentis insipientibus, et | |
| 1016 similis factus est illis</i>. Sic igitur ipsa sensualitatis | |
| 1017 inclinatio, quae fomes dicitur, in aliis quidem animalibus | |
| 1018 simpliciter habet rationem legis, illo tamen modo quo in talibus | |
| 1019 lex dici potest, secundum directam inclinationem. In hominibus | |
| 1020 autem secundum hoc non habet rationem legis, sed magis est deviatio | |
| 1021 a lege rationis. Sed inquantum per divinam iustitiam homo | |
| 1022 destituitur originali iustitia et vigore rationis, ipse impetus | |
| 1023 sensualitatis qui eum ducit, habet rationem legis, inquantum est | |
| 1024 poenalis et ex lege divina consequens, hominem destituente propria | |
| 1025 dignitate.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p9"> | |
| 1026 <b>Reply to Objection 1:</b> This argument considers the "fomes" in itself, as an incentive to evil. It is not thus that it has the nature of a law, as | |
| 1027 stated above, but according as it results from the justice of the Divine law: it is as though we were to say that the law | |
| 1028 allows a nobleman to be condemned to hard labor for some misdeed. | |
| 1029 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 ad 1"><a name="37504" shape="rect"><span class="ref">[37504] Iª-IIae q. 91 a. 6 ad 1</span></a> Ad primum | |
| 1030 ergo dicendum quod ratio illa procedit de fomite secundum se | |
| 1031 considerato, prout inclinat ad malum. Sic enim non habet rationem | |
| 1032 legis, ut dictum est, sed secundum quod sequitur ex divinae legis | |
| 1033 iustitia, tanquam si diceretur lex esse quod aliquis nobilis, | |
| 1034 propter suam culpam, ad servilia opera induci permitteretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p10"> | |
| 1035 <b>Reply to Objection 2:</b> This argument considers law in the light of a rule or measure: for it is in this sense that those who deviate from the law | |
| 1036 become transgressors. But the "fomes" is not a law in this respect, but by a kind of participation, as stated above. | |
| 1037 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 ad 2"><a name="37505" shape="rect"><span class="ref">[37505] Iª-IIae q. 91 a. 6 ad 2</span></a> Ad secundum | |
| 1038 dicendum quod obiectio illa procedit de eo quod est lex quasi | |
| 1039 regula et mensura, sic enim deviantes a lege transgressores | |
| 1040 constituuntur. Sic autem fomes non est lex, sed per quandam | |
| 1041 participationem, ut supra dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q91_A6-p11"> | |
| 1042 <b>Reply to Objection 3:</b> This argument considers the "fomes" as to its proper inclination, and not as to its origin. And yet if the inclination of | |
| 1043 sensuality be considered as it is in other animals, thus it is ordained to the common good, namely, to the preservation of | |
| 1044 nature in the species or in the individual. And this is in man also, in so far as sensuality is subject to reason. But it | |
| 1045 is called "fomes" in so far as it strays from the order of reason. | |
| 1046 </p></div><div class="lat"><p class="latin" title="I-II q. 91 a. 6 ad 3"><a name="37506" shape="rect"><span class="ref">[37506] Iª-IIae q. 91 a. 6 ad 3</span></a> Ad tertium | |
| 1047 dicendum quod ratio illa procedit de fomite quantum ad | |
| 1048 inclinationem propriam, non autem quantum ad suam originem. Et | |
| 1049 tamen si consideretur inclinatio sensualitatis prout est in aliis | |
| 1050 animalibus, sic ordinatur ad bonum commune, idest ad conservationem | |
| 1051 naturae in specie vel in individuo. Et hoc est etiam in homine, | |
| 1052 prout sensualitas subditur rationi. Sed fomes dicitur secundum quod | |
| 1053 exit rationis ordinem.</p></div></div></div></div> | |
| 1054 <div id="FS_Q92" class="div3"> | |
| 1055 <h3 id="FS_Q92-p0.1">Q. 92. OF THE EFFECTS OF LAW (TWO ARTICLES)</h3> | |
| 1056 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 1057 <p id="FS_Q92-p2"> We must now consider the effects of law; under which head there are two points of inquiry:</p><p id="FS_Q92-p3"><a href="#FS_Q92_A1"> (1) Whether an effect of law is to make men good?</a></p><p id="FS_Q92-p4"><a href="#FS_Q92_A2"> (2) Whether the effects of law are to command, to forbid, to permit, and to punish, as the Jurist states?</a></p> | |
| 1058 </div></div><div class="lat"><p class="latin" title="I-II q. 92 pr."><a name="37507" shape="rect"><span class="ref">[37507] | |
| 1059 Iª-IIae q. 92 pr.</span></a> Deinde considerandum est de | |
| 1060 effectibus legis. Et circa hoc quaeruntur duo. Primo, utrum | |
| 1061 effectus legis sit homines facere bonos. Secundo, utrum effectus | |
| 1062 legis sint imperare, vetare, permittere et punire, sicut | |
| 1063 legisperitus dicit.</p></div></div></div> | |
| 1064 <div id="FS_Q92_A1" class="div4"><h4 id="FS_Q92_A1-p0.1">Q. 92. A. 1. Whether an effect of law is to make men good?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p2"> | |
| 1065 <b>Objection 1:</b> It seems that it is not an effect of law to make men good. For men are good through virtue, since virtue, as stated in Ethic. | |
| 1066 ii, 6 is "that which makes its subject good." But virtue is in man from God alone, because He it is Who "works it in us without | |
| 1067 us," as we stated above ( | |
| 1068 <a href="FS_v.html#FS_Q55_A4" id="FS_Q92_A1-p2.1" shape="rect">Q[55], A[4]</a>) in giving the definition of virtue. Therefore the law does not make men good. | |
| 1069 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 arg. 1"><a name="37508" shape="rect"><span class="ref">[37508] Iª-IIae q. 92 a. 1 arg. 1</span></a> Ad primum | |
| 1070 sic proceditur. Videtur quod legis non sit facere homines bonos. | |
| 1071 Homines enim sunt boni per virtutem, virtus enim est quae bonum | |
| 1072 facit habentem, ut dicitur in II Ethic. Sed virtus est homini a | |
| 1073 solo Deo, ipse enim eam facit in nobis sine nobis, ut supra dictum | |
| 1074 est in definitione virtutis. Ergo legis non est facere homines | |
| 1075 bonos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p3"> | |
| 1076 <b>Objection 2:</b> Further, Law does not profit a man unless he obeys it. But the very fact that a man obeys a law is due to his being good. | |
| 1077 Therefore in man goodness is presupposed to the law. Therefore the law does not make men good. | |
| 1078 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 arg. 2"><a name="37509" shape="rect"><span class="ref">[37509] Iª-IIae q. 92 a. 1 arg. 2</span></a> Praeterea, | |
| 1079 lex non prodest homini nisi legi obediat. Sed hoc ipsum quod homo | |
| 1080 obedit legi, est ex bonitate. Ergo bonitas praeexigitur in homine | |
| 1081 ad legem. Non igitur lex facit homines bonos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p4"> | |
| 1082 <b>Objection 3:</b> Further, Law is ordained to the common good, as stated above ( | |
| 1083 <a href="#FS_Q90_A2" id="FS_Q92_A1-p4.1" shape="rect">Q[90], A[2]</a>). But some behave well in things regarding the community, who behave ill in things regarding themselves. Therefore it is | |
| 1084 not the business of the law to make men good. | |
| 1085 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 arg. 3"><a name="37510" shape="rect"><span class="ref">[37510] Iª-IIae q. 92 a. 1 arg. 3</span></a> Praeterea, | |
| 1086 lex ordinatur ad bonum commune, ut supra dictum est. Sed quidam | |
| 1087 bene se habent in his quae ad commune pertinent, qui tamen in | |
| 1088 propriis non bene se habent. Non ergo ad legem pertinet quod faciat | |
| 1089 homines bonos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p5"> | |
| 1090 <b>Objection 4:</b> Further, some laws are tyrannical, as the Philosopher says (Polit. iii, 6). But a tyrant does not intend the good of his | |
| 1091 subjects, but considers only his own profit. Therefore law does not make men good. | |
| 1092 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 arg. 4"><a name="37511" shape="rect"><span class="ref">[37511] Iª-IIae q. 92 a. 1 arg. 4</span></a> Praeterea, | |
| 1093 quaedam leges sunt tyrannicae, ut philosophus dicit, in sua | |
| 1094 politica. Sed tyrannus non intendit ad bonitatem subditorum, sed | |
| 1095 solum ad propriam utilitatem. Non ergo legis est facere homines | |
| 1096 bonos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p6"> | |
| 1097 <b>On the contrary,</b> The Philosopher says (Ethic. ii, 1) that the "intention of every lawgiver is to make good citizens." | |
| 1098 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 s. c."><a name="37512" shape="rect"><span class="ref">[37512] Iª-IIae q. 92 a. 1 s. c.</span></a> Sed contra | |
| 1099 est quod philosophus dicit, in II Ethic., quod <i>voluntas | |
| 1100 cuiuslibet legislatoris haec est, ut faciat cives bonos</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p7"> | |
| 1101 <b>I answer that,</b> as stated above (Q[90], A[1], ad 2; | |
| 1102 <a href="#FS_Q92_A3" id="FS_Q92_A1-p7.1" shape="rect">AA[3]</a>,4), a law is nothing else than a dictate of reason in the ruler by whom his subjects are governed. Now the virtue of any | |
| 1103 subordinate thing consists in its being well subordinated to that by which it is regulated: thus we see that the virtue of | |
| 1104 the irascible and concupiscible faculties consists in their being obedient to reason; and accordingly "the virtue of every | |
| 1105 subject consists in his | |
| 1106 being well subjected to his ruler," as the Philosopher says (Polit. i). But every law aims at being obeyed by those who are | |
| 1107 subject to it. Consequently it is evident that the proper effect of law is to lead its subjects to their proper virtue: and | |
| 1108 since virtue is "that which makes its subject good," it follows that the proper effect of law is to make those to whom it | |
| 1109 is given, good, either simply or in some particular respect. For if the intention of the lawgiver is fixed on true good, which | |
| 1110 is | |
| 1111 the common good regulated according to Divine justice, it follows that the effect of the law is to make men good simply. If, | |
| 1112 however, the intention of the lawgiver is fixed on that which is not simply good, but useful or pleasurable to himself, or | |
| 1113 in opposition to Divine justice; then the law does not make men good simply, but in respect to that particular government. | |
| 1114 In this way good is found even in things that are bad of themselves: thus a man is called a good robber, because he works | |
| 1115 in a | |
| 1116 way that is adapted to his end. | |
| 1117 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 co."><a name="37513" shape="rect"><span class="ref">[37513] Iª-IIae q. 92 a. 1 co.</span></a> Respondeo | |
| 1118 dicendum quod, sicut supra dictum est, lex nihil aliud est quam | |
| 1119 dictamen rationis in praesidente, quo subditi gubernantur. | |
| 1120 Cuiuslibet autem subditi virtus est ut bene subdatur ei a quo | |
| 1121 gubernatur, sicut videmus quod virtus irascibilis et | |
| 1122 concupiscibilis in hoc consistit quod sint bene obedientes rationi. | |
| 1123 Et per hunc modum <i>virtus cuiuslibet subiecti est ut bene | |
| 1124 subiiciatur principanti</i>, ut philosophus dicit, in I Polit. Ad | |
| 1125 hoc autem ordinatur unaquaeque lex, ut obediatur ei a subditis. | |
| 1126 Unde manifestum est quod hoc sit proprium legis, inducere subiectos | |
| 1127 ad propriam ipsorum virtutem. Cum igitur virtus sit quae bonum | |
| 1128 facit habentem, sequitur quod proprius effectus legis sit bonos | |
| 1129 facere eos quibus datur, vel simpliciter vel secundum quid. Si enim | |
| 1130 intentio ferentis legem tendat in verum bonum, quod est bonum | |
| 1131 commune secundum iustitiam divinam regulatum, sequitur quod per | |
| 1132 legem homines fiant boni simpliciter. Si vero intentio legislatoris | |
| 1133 feratur ad id quod non est bonum simpliciter, sed utile vel | |
| 1134 delectabile sibi, vel repugnans iustitiae divinae; tunc lex non | |
| 1135 facit homines bonos simpliciter, sed secundum quid, scilicet in | |
| 1136 ordine ad tale regimen. Sic autem bonum invenitur etiam in per se | |
| 1137 malis, sicut aliquis dicitur bonus latro, quia operatur accommode | |
| 1138 ad finem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p8"> | |
| 1139 <b>Reply to Objection 1:</b> Virtue is twofold, as explained above ( | |
| 1140 <a href="FS_v.html#FS_Q63_A2" id="FS_Q92_A1-p8.1" shape="rect">Q[63], A[2]</a>), viz. acquired and infused. Now the fact of being accustomed to an action contributes to both, but in different ways; for | |
| 1141 it causes the acquired virtue; while it disposes to infused virtue, and preserves and fosters it when it already exists. And | |
| 1142 since law is given for the purpose of directing human acts; as far as human acts conduce to virtue, so far does law make men | |
| 1143 good. | |
| 1144 Wherefore the Philosopher says in the second book of the Politics (Ethic. ii) that "lawgivers make men good by habituating | |
| 1145 them to good works." | |
| 1146 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 ad 1"><a name="37514" shape="rect"><span class="ref">[37514] Iª-IIae q. 92 a. 1 ad 1</span></a> Ad primum | |
| 1147 ergo dicendum quod duplex est virtus, ut ex supradictis patet, | |
| 1148 scilicet acquisita, et infusa. Ad utramque autem aliquid operatur | |
| 1149 operum assuetudo, sed diversimode, nam virtutem quidem acquisitam | |
| 1150 causat; ad virtutem autem infusam disponit, et eam iam habitam | |
| 1151 conservat et promovet. Et quia lex ad hoc datur ut dirigat actus | |
| 1152 humanos, inquantum actus humani operantur ad virtutem, intantum lex | |
| 1153 facit homines bonos. Unde et philosophus dicit, II Polit., quod | |
| 1154 <i>legislatores assuefacientes faciunt bonos</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p9"> | |
| 1155 <b>Reply to Objection 2:</b> It is not always through perfect goodness of virtue that one obeys the law, but sometimes it is through fear of punishment, | |
| 1156 and sometimes from the mere dictates of reason, which is a beginning of virtue, as stated above ( | |
| 1157 <a href="FS_v.html#FS_Q63_A1" id="FS_Q92_A1-p9.1" shape="rect">Q[63], A[1]</a>). | |
| 1158 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 ad 2"><a name="37515" shape="rect"><span class="ref">[37515] Iª-IIae q. 92 a. 1 ad 2</span></a> Ad secundum | |
| 1159 dicendum quod non semper aliquis obedit legi ex bonitate perfecta | |
| 1160 virtutis, sed quandoque quidem ex timore poenae; quandoque autem ex | |
| 1161 solo dictamine rationis, quod est quoddam principium virtutis, ut | |
| 1162 supra habitum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p10"> | |
| 1163 <b>Reply to Objection 3:</b> The goodness of any part is considered in comparison with the whole; hence Augustine says (Confess. iii) that "unseemly is | |
| 1164 the part that harmonizes not with the whole." Since then every man is a part of the state, it is impossible that a man be | |
| 1165 good, unless he be well proportionate to the common good: nor can the whole be well consistent unless its parts be proportionate | |
| 1166 to it. Consequently the common good of the state cannot flourish, unless the | |
| 1167 citizens be virtuous, at least those whose business it is to govern. But it is enough for the good of the community, that | |
| 1168 the other citizens be so far virtuous that they obey the commands of their rulers. Hence the Philosopher says (Polit. ii, | |
| 1169 2) that "the virtue of a sovereign is the same as that of a good man, but the virtue of any common citizen is not the same | |
| 1170 as that of a good man." | |
| 1171 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 ad 3"><a name="37516" shape="rect"><span class="ref">[37516] Iª-IIae q. 92 a. 1 ad 3</span></a> Ad tertium | |
| 1172 dicendum quod bonitas cuiuslibet partis consideratur in proportione | |
| 1173 ad suum totum, unde et Augustinus dicit, in III Confess., quod | |
| 1174 <i>turpis omnis pars est quae suo toti non congruit</i>. Cum igitur | |
| 1175 quilibet homo sit pars civitatis, impossibile est quod aliquis homo | |
| 1176 sit bonus, nisi sit bene proportionatus bono communi, nec totum | |
| 1177 potest bene consistere nisi ex partibus sibi proportionatis. Unde | |
| 1178 impossibile est quod bonum commune civitatis bene se habeat, nisi | |
| 1179 cives sint virtuosi, ad minus illi quibus convenit principari. | |
| 1180 Sufficit autem, quantum ad bonum communitatis, quod alii intantum | |
| 1181 sint virtuosi quod principum mandatis obediant. Et ideo philosophus | |
| 1182 dicit, in III Polit., quod <i>eadem est virtus principis et boni | |
| 1183 viri; non autem eadem est virtus cuiuscumque civis et boni | |
| 1184 viri</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A1-p11"> | |
| 1185 <b>Reply to Objection 4:</b> A tyrannical law, through not being according to reason, is not a law, absolutely speaking, but rather a perversion of law; | |
| 1186 and yet in so far as it is something in the nature of a law, it aims at the citizens' being good. For all it has in the nature | |
| 1187 of a law consists in its being an ordinance made by a superior to his subjects, and aims at being obeyed by them, which is | |
| 1188 to make them good, not simply, but with respect to that particular | |
| 1189 government. | |
| 1190 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 1 ad 4"><a name="37517" shape="rect"><span class="ref">[37517] Iª-IIae q. 92 a. 1 ad 4</span></a> Ad quartum | |
| 1191 dicendum quod lex tyrannica, cum non sit secundum rationem, non est | |
| 1192 simpliciter lex, sed magis est quaedam perversitas legis. Et tamen | |
| 1193 inquantum habet aliquid de ratione legis, intendit ad hoc quod | |
| 1194 cives sint boni. Non enim habet de ratione legis nisi secundum hoc | |
| 1195 quod est dictamen alicuius praesidentis in subditis, et ad hoc | |
| 1196 tendit ut subditi legi sint bene obedientes; quod est eos esse | |
| 1197 bonos, non simpliciter, sed in ordine ad tale regimen.</p></div></div></div><div id="FS_Q92_A2" class="div4"><h4 id="FS_Q92_A2-p0.1">Q. 92. A. 2. Whether the acts of law are suitably assigned?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p2"> | |
| 1198 <b>Objection 1:</b> It would seem that the acts of law are not suitably assigned as consisting in "command," "prohibition," "permission" and | |
| 1199 "punishment." For "every law is a general precept," as the jurist states. But command and precept are the same. Therefore | |
| 1200 the other three are superfluous. | |
| 1201 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 arg. 1"><a name="37518" shape="rect"><span class="ref">[37518] Iª-IIae q. 92 a. 2 arg. 1</span></a> Ad secundum | |
| 1202 sic proceditur. Videtur quod legis actus non sint convenienter | |
| 1203 assignati in hoc quod dicitur quod legis actus est imperare, | |
| 1204 vetare, permittere et punire. Lex enim omnis praeceptum commune | |
| 1205 est, ut legisconsultus dicit. Sed idem est imperare quod | |
| 1206 praecipere. Ergo alia tria superfluunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p3"> | |
| 1207 <b>Objection 2:</b> Further, the effect of a law is to induce its subjects to be good, as stated above | |
| 1208 <a href="#FS_Q92_A1" id="FS_Q92_A2-p3.1" shape="rect">(A[1])</a>. But counsel aims at a higher good than a command does. Therefore it belongs to law to counsel rather than to command. | |
| 1209 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 arg. 2"><a name="37519" shape="rect"><span class="ref">[37519] Iª-IIae q. 92 a. 2 arg. 2</span></a> Praeterea, | |
| 1210 effectus legis est ut inducat subditos ad bonum, sicut supra dictum | |
| 1211 est. Sed consilium est de meliori bono quam praeceptum. Ergo magis | |
| 1212 pertinet ad legem consulere quam praecipere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p4"> | |
| 1213 <b>Objection 3:</b> Further, just as punishment stirs a man to good deeds, so does reward. Therefore if to punish is reckoned an effect of law, | |
| 1214 so also is to reward. | |
| 1215 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 arg. 3"><a name="37520" shape="rect"><span class="ref">[37520] Iª-IIae q. 92 a. 2 arg. 3</span></a> Praeterea, | |
| 1216 sicut homo aliquis incitatur ad bonum per poenas, ita etiam et per | |
| 1217 praemia. Ergo sicut punire ponitur effectus legis, ita etiam et | |
| 1218 praemiare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p5"> | |
| 1219 <b>Objection 4:</b> Further, the intention of a lawgiver is to make men good, as stated above | |
| 1220 <a href="#FS_Q92_A1" id="FS_Q92_A2-p5.1" shape="rect">(A[1])</a>. But he that obeys the law, merely through fear of being punished, is not good: because "although a good deed may be done | |
| 1221 through servile fear, i.e. fear of punishment, it is not done well," as Augustine says (Contra duas Epist. Pelag. ii). Therefore | |
| 1222 punishment is not a proper effect of law. | |
| 1223 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 arg. 4"><a name="37521" shape="rect"><span class="ref">[37521] Iª-IIae q. 92 a. 2 arg. 4</span></a> Praeterea, | |
| 1224 intentio legislatoris est ut homines faciat bonos, sicut supra | |
| 1225 dictum est. Sed ille qui solo metu poenarum obedit legi, non est | |
| 1226 bonus, nam <i>timore servili, qui est timor poenarum, etsi bonum | |
| 1227 aliquis faciat, non tamen bene aliquid fit</i>, ut Augustinus | |
| 1228 dicit. Non ergo videtur esse proprium legis quod puniat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p6"> | |
| 1229 <b>On the contrary,</b> Isidore says (Etym. v, 19): "Every law either permits something, as: 'A brave man may demand his reward'": or forbids something, | |
| 1230 as: "No man may ask a consecrated virgin in marriage": or punishes, as: "Let him that commits a murder be put to death." | |
| 1231 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 s. c."><a name="37522" shape="rect"><span class="ref">[37522] Iª-IIae q. 92 a. 2 s. c.</span></a> Sed contra | |
| 1232 est quod Isidorus dicit, in V Etymol., <i>omnis lex aut permittit | |
| 1233 aliquid, ut, vir fortis praemium petat. Aut vetat, ut, sacrarum | |
| 1234 virginum nuptias nulli liceat petere. Aut punit, ut, qui caedem | |
| 1235 fecerit, capite plectatur</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q92_A2-p7"> | |
| 1236 <b>I answer that,</b> Just as an assertion is a dictate of reason asserting something, so is a law a dictate of reason, commanding something. Now | |
| 1237 it is proper to reason to lead from one thing to another. Wherefore just as, in demonstrative sciences, the reason leads us | |
| 1238 from certain principles to assent to the conclusion, so it induces us by some means to assent to the precept of the law. | |
| 1239 </p><p id="FS_Q92_A2-p8"> Now the precepts of law are concerned with human acts, in which the law directs, as stated above ( | |
| 1240 <a href="#FS_Q90_A1" id="FS_Q92_A2-p8.1" shape="rect">Q[90], AA[1]</a>,2; | |
| 1241 <a href="#FS_Q91_A4" id="FS_Q92_A2-p8.2" shape="rect"> Q[91], A[4]</a>). Again there are three kinds of human acts: for, as stated above ( | |
| 1242 <a href="FS_ii.html#FS_Q18_A8" id="FS_Q92_A2-p8.3" shape="rect">Q[18], A[8]</a>), some acts are good generically, viz. acts of virtue; and in respect of these the act of the law is a precept or command, | |
| 1243 for "the law commands all acts of virtue" (Ethic. v, 1). Some acts are evil | |
| 1244 generically, viz. acts of vice, and in respect of these the law forbids. Some acts are generically indifferent, and in respect | |
| 1245 of these the law permits; and all acts that are either not distinctly good or not distinctly bad may be called indifferent. | |
| 1246 And it is the fear of punishment that law makes use of in order to ensure obedience: in which respect punishment is an effect | |
| 1247 of law. | |
| 1248 </p></div></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 co."><a name="37523" shape="rect"><span class="ref">[37523] Iª-IIae q. 92 a. 2 co.</span></a> Respondeo | |
| 1249 dicendum quod, sicut enuntiatio est rationis dictamen per modum | |
| 1250 enuntiandi, ita etiam lex per modum praecipiendi. Rationis autem | |
| 1251 proprium est ut ex aliquo ad aliquid inducat. Unde sicut in | |
| 1252 demonstrativis scientiis ratio inducit ut assentiatur conclusioni | |
| 1253 per quaedam principia, ita etiam inducit ut assentiatur legis | |
| 1254 praecepto per aliquid. Praecepta autem legis sunt de actibus | |
| 1255 humanis, in quibus lex dirigit, ut supra dictum est. Sunt autem | |
| 1256 tres differentiae humanorum actuum. Nam sicut supra dictum est, | |
| 1257 quidam actus sunt boni ex genere, qui sunt actus virtutum, et | |
| 1258 respectu horum, ponitur legis actus praecipere vel imperare; | |
| 1259 praecipit enim lex omnes actus virtutum, ut dicitur in V Ethic. | |
| 1260 Quidam vero sunt actus mali ex genere, sicut actus vitiosi, et | |
| 1261 respectu horum, lex habet prohibere. Quidam vero ex genere suo sunt | |
| 1262 actus indifferentes, et respectu horum, lex habet permittere. Et | |
| 1263 possunt etiam indifferentes dici omnes illi actus qui sunt vel | |
| 1264 parum boni vel parum mali. Id autem per quod inducit lex ad hoc | |
| 1265 quod sibi obediatur, est timor poenae, et quantum ad hoc, ponitur | |
| 1266 legis effectus punire.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p9"> | |
| 1267 <b>Reply to Objection 1:</b> Just as to cease from evil is a kind of good, so a prohibition is a kind of precept: and accordingly, taking precept in a | |
| 1268 wide sense, every law is a kind of precept. | |
| 1269 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 ad 1"><a name="37524" shape="rect"><span class="ref">[37524] Iª-IIae q. 92 a. 2 ad 1</span></a> Ad primum | |
| 1270 ergo dicendum quod, sicut cessare a malo habet quandam rationem | |
| 1271 boni, ita etiam prohibitio habet quandam rationem praecepti. Et | |
| 1272 secundum hoc, large accipiendo praeceptum, universaliter lex | |
| 1273 praeceptum dicitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p10"> | |
| 1274 <b>Reply to Objection 2:</b> To advise is not a proper act of law, but may be within the competency even of a private person, who cannot make a law. Wherefore | |
| 1275 too the Apostle, after giving a certain counsel ( | |
| 1276 <a class="scripRef" id="FS_Q92_A2-p10.1" href="./asv.html#iCor.7.12" target="asv">1 Cor. 7:12</a>) says: "I speak, not the Lord." Consequently it is not reckoned as an effect of law. | |
| 1277 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 ad 2"><a name="37525" shape="rect"><span class="ref">[37525] Iª-IIae q. 92 a. 2 ad 2</span></a> Ad secundum | |
| 1278 dicendum quod consulere non est proprius actus legis, sed potest | |
| 1279 pertinere etiam ad personam privatam, cuius non est condere legem. | |
| 1280 Unde etiam apostolus, I ad Cor. VII, cum consilium quoddam daret, | |
| 1281 dixit, ego dico, non dominus. Et ideo non ponitur inter effectus | |
| 1282 legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p11"> | |
| 1283 <b>Reply to Objection 3:</b> To reward may also pertain to anyone: but to punish pertains to none but the framer of the law, by whose authority the pain | |
| 1284 is inflicted. Wherefore to reward is not reckoned an effect of law, but only to punish. | |
| 1285 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 ad 3"><a name="37526" shape="rect"><span class="ref">[37526] Iª-IIae q. 92 a. 2 ad 3</span></a> Ad tertium | |
| 1286 dicendum quod etiam praemiare potest ad quemlibet pertinere, sed | |
| 1287 punire non pertinet nisi ad ministrum legis, cuius auctoritate | |
| 1288 poena infertur. Et ideo praemiare non ponitur actus legis, sed | |
| 1289 solum punire.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q92_A2-p12"> | |
| 1290 <b>Reply to Objection 4:</b> From becoming accustomed to avoid evil and fulfill what is good, through fear of punishment, one is sometimes led on to do | |
| 1291 so likewise, with delight and of one's own accord. Accordingly, law, even by punishing, leads men on to being good. | |
| 1292 </p></div><div class="lat"><p class="latin" title="I-II q. 92 a. 2 ad 4"><a name="37527" shape="rect"><span class="ref">[37527] Iª-IIae q. 92 a. 2 ad 4</span></a> Ad quartum | |
| 1293 dicendum quod per hoc quod aliquis incipit assuefieri ad vitandum | |
| 1294 mala et ad implendum bona propter metum poenae, perducitur | |
| 1295 quandoque ad hoc quod delectabiliter et ex propria voluntate hoc | |
| 1296 faciat. Et secundum hoc, lex etiam puniendo perducit ad hoc quod | |
| 1297 homines sint boni.</p></div></div></div></div> | |
| 1298 <div id="FS_Q93" class="div3"> | |
| 1299 <h3 id="FS_Q93-p0.1">Q. 93. OF THE ETERNAL LAW (SIX ARTICLES)</h3> | |
| 1300 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 1301 <p id="FS_Q93-p2"> We must now consider each law by itself; and (1) The eternal law; (2) The natural law; (3) The human law; (4) The old law; | |
| 1302 (5) The new law, which is the law of the Gospel. Of the sixth law which is the law of the "fomes," suffice what we have said | |
| 1303 when treating of original sin. | |
| 1304 </p><p id="FS_Q93-p3"> Concerning the first there are six points of inquiry:</p><p id="FS_Q93-p4"><a href="#FS_Q93_A1"> (1) What is the eternal law?</a></p><p id="FS_Q93-p5"><a href="#FS_Q93_A2"> (2) Whether it is known to all?</a></p><p id="FS_Q93-p6"><a href="#FS_Q93_A3"> (3) Whether every law is derived from it?</a></p><p id="FS_Q93-p7"><a href="#FS_Q93_A4"> (4) Whether necessary things are subject to the eternal law?</a></p><p id="FS_Q93-p8"><a href="#FS_Q93_A5"> (5) Whether natural contingencies are subject to the eternal law?</a></p><p id="FS_Q93-p9"><a href="#FS_Q93_A6"> (6) Whether all human things are subject to it?</a></p> | |
| 1305 </div></div><div class="lat"><p class="latin" title="I-II q. 93 pr."><a name="37528" shape="rect"><span class="ref">[37528] | |
| 1306 Iª-IIae q. 93 pr.</span></a> Deinde considerandum est de | |
| 1307 singulis legibus. Et primo, de lege aeterna; secundo, de lege | |
| 1308 naturali; tertio, de lege humana; quarto, de lege veteri; quinto, | |
| 1309 de lege nova, quae est lex Evangelii. De sexta autem lege, quae est | |
| 1310 lex fomitis, sufficiat quod dictum est cum de peccato originali | |
| 1311 ageretur. Circa primum quaeruntur sex. Primo, quid sit lex aeterna. | |
| 1312 Secundo, utrum sit omnibus nota. Tertio, utrum omnis lex ab ea | |
| 1313 derivetur. Quarto, utrum necessaria subiiciantur legi aeternae. | |
| 1314 Quinto, utrum contingentia naturalia subiiciantur legi aeternae. | |
| 1315 Sexto, utrum omnes res humanae ei subiiciantur.</p></div></div></div> | |
| 1316 <div id="FS_Q93_A1" class="div4"><h4 id="FS_Q93_A1-p0.1">Q. 93. A. 1. Whether the eternal law is a sovereign type [*Ratio] existing in God?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p2"> | |
| 1317 <b>Objection 1:</b> It would seem that the eternal law is not a sovereign type existing in God. For there is only one eternal law. But there | |
| 1318 are many types of things in the Divine mind; for Augustine says (Qq. lxxxiii, qu. 46) that God "made each thing according | |
| 1319 to its type." Therefore the eternal law does not seem to be a type existing in the Divine mind. | |
| 1320 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 arg. 1"><a name="37529" shape="rect"><span class="ref">[37529] Iª-IIae q. 93 a. 1 arg. 1</span></a> Ad primum | |
| 1321 sic proceditur. Videtur quod lex aeterna non sit ratio summa in Deo | |
| 1322 existens. Lex enim aeterna est una tantum. Sed rationes rerum in | |
| 1323 mente divina sunt plures, dicit enim Augustinus, in libro octoginta | |
| 1324 trium quaest., quod <i>Deus singula fecit propriis rationibus</i>. | |
| 1325 Ergo lex aeterna non videtur esse idem quod ratio in mente divina | |
| 1326 existens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p3"> | |
| 1327 <b>Objection 2:</b> Further, it is essential to a law that it be promulgated by word, as stated above (Q[90], A[4]). But Word is a Personal name | |
| 1328 in God, as stated in the | |
| 1329 <a href="FP_iii.html#FP_Q34_A1" id="FS_Q93_A1-p3.1" shape="rect">FP, Q[34], A[1]</a>: whereas type refers to the Essence. Therefore the eternal law is not the same as a Divine type. | |
| 1330 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 arg. 2"><a name="37530" shape="rect"><span class="ref">[37530] Iª-IIae q. 93 a. 1 arg. 2</span></a> Praeterea, | |
| 1331 de ratione legis est quod verbo promulgetur, ut supra dictum est. | |
| 1332 Sed verbum in divinis dicitur personaliter, ut in primo habitum | |
| 1333 est, ratio autem dicitur essentialiter. Non igitur idem est lex | |
| 1334 aeterna quod ratio divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p4"> | |
| 1335 <b>Objection 3:</b> Further, Augustine says (De Vera Relig. xxx): "We see a law above our minds, which is called truth." But the law which is | |
| 1336 above our minds is the eternal law. Therefore truth is the eternal law. But the idea of truth is not the same as the idea | |
| 1337 of a type. Therefore the eternal law is not the same as the sovereign type. | |
| 1338 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 arg. 3"><a name="37531" shape="rect"><span class="ref">[37531] Iª-IIae q. 93 a. 1 arg. 3</span></a> Praeterea, | |
| 1339 Augustinus dicit, in libro de vera Relig., <i>apparet supra mentem | |
| 1340 nostram legem esse, quae veritas dicitur</i>. Lex autem supra | |
| 1341 mentem nostram existens est lex aeterna. Ergo veritas est lex | |
| 1342 aeterna. Sed non est eadem ratio veritatis et rationis. Ergo lex | |
| 1343 aeterna non est idem quod ratio summa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p5"> | |
| 1344 <b>On the contrary,</b> Augustine says (De Lib. Arb. i, 6) that "the eternal law is the sovereign type, to which we must always conform." | |
| 1345 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 s. c."><a name="37532" shape="rect"><span class="ref">[37532] Iª-IIae q. 93 a. 1 s. c.</span></a> Sed contra | |
| 1346 est quod Augustinus dicit, in I de Lib. Arb., quod <i>lex aeterna | |
| 1347 est summa ratio, cui semper obtemperandum est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p6"> | |
| 1348 <b>I answer that,</b> Just as in every artificer there pre-exists a type of the things that are made by his art, so too in every governor there | |
| 1349 must pre-exist the type of the order of those things that are to be done by those who are subject to his government. And just | |
| 1350 as the type of the things yet to be made by an art is called the art or exemplar of the products of that art, so too the type | |
| 1351 in him who governs the acts of his subjects, bears the character of a law, provided the | |
| 1352 other conditions be present which we have mentioned above (Q[90]). Now God, by His wisdom, is the Creator of all things in | |
| 1353 relation to which He stands as the artificer to the products of his art, as stated in the | |
| 1354 <a href="FP_ii.html#FP_Q14_A8" id="FS_Q93_A1-p6.1" shape="rect">FP, Q[14], A[8]</a>. Moreover He governs all the acts and movements that are to be found in each single creature, as was also stated in the | |
| 1355 <a href="FP_x.html#FP_Q103_A5" id="FS_Q93_A1-p6.2" shape="rect">FP, Q[103], A[5]</a>. Wherefore as the type of the Divine Wisdom, inasmuch as by It all things are | |
| 1356 created, has the character of art, exemplar or idea; so the type of Divine Wisdom, as moving all things to their due end, | |
| 1357 bears the character of law. Accordingly the eternal law is nothing else than the type of Divine Wisdom, as directing all actions | |
| 1358 and movements. | |
| 1359 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 co."><a name="37533" shape="rect"><span class="ref">[37533] Iª-IIae q. 93 a. 1 co.</span></a> Respondeo | |
| 1360 dicendum quod, sicut in quolibet artifice praeexistit ratio eorum | |
| 1361 quae constituuntur per artem, ita etiam in quolibet gubernante | |
| 1362 oportet quod praeexistat ratio ordinis eorum quae agenda sunt per | |
| 1363 eos qui gubernationi subduntur. Et sicut ratio rerum fiendarum per | |
| 1364 artem vocatur ars vel exemplar rerum artificiatarum, ita etiam | |
| 1365 ratio gubernantis actus subditorum, rationem legis obtinet, | |
| 1366 servatis aliis quae supra esse diximus de legis ratione. Deus autem | |
| 1367 per suam sapientiam conditor est universarum rerum, ad quas | |
| 1368 comparatur sicut artifex ad artificiata, ut in primo habitum est. | |
| 1369 Est etiam gubernator omnium actuum et motionum quae inveniuntur in | |
| 1370 singulis creaturis, ut etiam in primo habitum est. Unde sicut ratio | |
| 1371 divinae sapientiae inquantum per eam cuncta sunt creata, rationem | |
| 1372 habet artis vel exemplaris vel ideae; ita ratio divinae sapientiae | |
| 1373 moventis omnia ad debitum finem, obtinet rationem legis. Et | |
| 1374 secundum hoc, lex aeterna nihil aliud est quam ratio divinae | |
| 1375 sapientiae, secundum quod est directiva omnium actuum et | |
| 1376 motionum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p7"> | |
| 1377 <b>Reply to Objection 1:</b> Augustine is speaking in that passage of the ideal types which regard the proper nature of each single thing; and consequently | |
| 1378 in them there is a certain distinction and plurality, according to their different relations to things, as stated in the | |
| 1379 <a href="FP_ii.html#FP_Q15_A2" id="FS_Q93_A1-p7.1" shape="rect">FP, Q[15], A[2]</a>. But law is said to direct human acts by ordaining them to the common good, as stated above (Q[90], A[2]). And things, which | |
| 1380 are in themselves different, may be | |
| 1381 considered as one, according as they are ordained to one common thing. Wherefore the eternal law is one since it is the type | |
| 1382 of this order. | |
| 1383 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 ad 1"><a name="37534" shape="rect"><span class="ref">[37534] Iª-IIae q. 93 a. 1 ad 1</span></a> Ad primum | |
| 1384 ergo dicendum quod Augustinus loquitur ibi de rationibus idealibus, | |
| 1385 quae respiciunt proprias naturas singularum rerum, et ideo in eis | |
| 1386 invenitur quaedam distinctio et pluralitas, secundum diversos | |
| 1387 respectus ad res, ut in primo habitum est. Sed lex dicitur | |
| 1388 directiva actuum in ordine ad bonum commune, ut supra dictum est. | |
| 1389 Ea autem quae sunt in seipsis diversa, considerantur ut unum, | |
| 1390 secundum quod ordinantur ad aliquod commune. Et ideo lex aeterna | |
| 1391 est una, quae est ratio huius ordinis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p8"> | |
| 1392 <b>Reply to Objection 2:</b> With regard to any sort of word, two points may be considered: viz. the word itself, and that which is expressed by the word. | |
| 1393 For the spoken word is something uttered by the mouth of man, and expresses that which is signified by the human word. The | |
| 1394 same applies to the human mental word, which is nothing else that something conceived by the mind, by which man expresses | |
| 1395 his thoughts mentally. So then in God the Word conceived by the intellect of the | |
| 1396 Father is the name of a Person: but all things that are in the Father's knowledge, whether they refer to the Essence or to | |
| 1397 the Persons, or to the works of God, are expressed by this Word, as Augustine declares (De Trin. xv, 14). And among other | |
| 1398 things expressed by this Word, the eternal law itself is expressed thereby. Nor does it follow that the eternal law is a Personal | |
| 1399 name in God: yet it is appropriated to the Son, on account of the kinship between type and word. | |
| 1400 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 ad 2"><a name="37535" shape="rect"><span class="ref">[37535] Iª-IIae q. 93 a. 1 ad 2</span></a> Ad secundum | |
| 1401 dicendum quod circa verbum quodcumque duo possunt considerari, | |
| 1402 scilicet ipsum verbum, et ea quae verbo exprimuntur. Verbum enim | |
| 1403 vocale est quiddam ab ore hominis prolatum; sed hoc verbo | |
| 1404 exprimuntur quae verbis humanis significantur. Et eadem ratio est | |
| 1405 de verbo hominis mentali, quod nihil est aliud quam quiddam mente | |
| 1406 conceptum, quo homo exprimit mentaliter ea de quibus cogitat. Sic | |
| 1407 igitur in divinis ipsum verbum, quod est conceptio paterni | |
| 1408 intellectus, personaliter dicitur, sed omnia quaecumque sunt in | |
| 1409 scientia patris, sive essentialia sive personalia, sive etiam Dei | |
| 1410 opera exprimuntur hoc verbo, ut patet per Augustinum, in XV de | |
| 1411 Trin. Et inter cetera quae hoc verbo exprimuntur, etiam ipsa lex | |
| 1412 aeterna verbo ipso exprimitur. Nec tamen propter hoc sequitur quod | |
| 1413 lex aeterna personaliter in divinis dicatur. Appropriatur tamen | |
| 1414 filio, propter convenientiam quam habet ratio ad verbum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A1-p9"> | |
| 1415 <b>Reply to Objection 3:</b> The types of the Divine intellect do not stand in the same relation to things, as the types of the human intellect. For the | |
| 1416 human intellect is measured by things, so that a human concept is not true by reason of itself, but by reason of its being | |
| 1417 consonant with things, since "an opinion is true or false according as it answers to the reality." But the Divine intellect | |
| 1418 is the measure of things: since each thing has so far truth in it, as it represents | |
| 1419 the Divine intellect, as was stated in the | |
| 1420 <a href="FP_ii.html#FP_Q16_A1" id="FS_Q93_A1-p9.1" shape="rect">FP, Q[16], A[1]</a>. Consequently the Divine intellect is true in itself; and its type is truth itself. | |
| 1421 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 1 ad 3"><a name="37536" shape="rect"><span class="ref">[37536] Iª-IIae q. 93 a. 1 ad 3</span></a> Ad tertium | |
| 1422 dicendum quod ratio intellectus divini aliter se habet ad res quam | |
| 1423 ratio intellectus humani. Intellectus enim humanus est mensuratus a | |
| 1424 rebus, ut scilicet conceptus hominis non sit verus propter seipsum, | |
| 1425 sed dicitur verus ex hoc quod consonat rebus, ex hoc enim quod res | |
| 1426 est vel non est, opinio vera vel falsa est. Intellectus vero | |
| 1427 divinus est mensura rerum, quia unaquaeque res intantum habet de | |
| 1428 veritate, inquantum imitatur intellectum divinum, ut in primo | |
| 1429 dictum est. Et ideo intellectus divinus est verus secundum se. Unde | |
| 1430 ratio eius est ipsa veritas.</p></div></div></div><div id="FS_Q93_A2" class="div4"><h4 id="FS_Q93_A2-p0.1">Q. 93. A. 2. Whether the eternal law is known to all?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p2"> | |
| 1431 <b>Objection 1:</b> It would seem that the eternal law is not known to all. Because, as the Apostle says ( | |
| 1432 <a class="scripRef" id="FS_Q93_A2-p2.1" href="./asv.html#iCor.2.11" target="asv">1 Cor. 2:11</a>), "the things that are of God no man knoweth, but the Spirit of God." But the eternal law is a type existing in the Divine | |
| 1433 mind. Therefore it is unknown to all save God alone. | |
| 1434 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 arg. 1"><a name="37537" shape="rect"><span class="ref">[37537] Iª-IIae q. 93 a. 2 arg. 1</span></a> Ad secundum | |
| 1435 sic proceditur. Videtur quod lex aeterna non sit omnibus nota. Quia | |
| 1436 ut dicit apostolus, I ad Cor., <i>quae sunt Dei, nemo novit nisi | |
| 1437 spiritus Dei</i>. Sed lex aeterna est quaedam ratio in mente divina | |
| 1438 existens. Ergo omnibus est ignota nisi soli Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p3"> | |
| 1439 <b>Objection 2:</b> Further, as Augustine says (De Lib. Arb. i, 6) "the eternal law is that by which it is right that all things should be most | |
| 1440 orderly." But all do not know how all things are most orderly. Therefore all do not know the eternal law. | |
| 1441 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 arg. 2"><a name="37538" shape="rect"><span class="ref">[37538] Iª-IIae q. 93 a. 2 arg. 2</span></a> Praeterea, | |
| 1442 sicut Augustinus dicit, in libro de Lib. Arb., <i>lex aeterna est | |
| 1443 qua iustum est ut omnia sint ordinatissima</i>. Sed non omnes | |
| 1444 cognoscunt qualiter omnia sint ordinatissima. Non ergo omnes | |
| 1445 cognoscunt legem aeternam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p4"> | |
| 1446 <b>Objection 3:</b> Further, Augustine says (De Vera Relig. xxxi) that "the eternal law is not subject to the judgment of man." But according | |
| 1447 to Ethic. i, "any man can judge well of what he knows." Therefore the eternal law is not known to us. | |
| 1448 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 arg. 3"><a name="37539" shape="rect"><span class="ref">[37539] Iª-IIae q. 93 a. 2 arg. 3</span></a> Praeterea, | |
| 1449 Augustinus dicit, in libro de vera Relig., quod <i>lex aeterna est | |
| 1450 de qua homines iudicare non possunt</i>. Sed sicut in I Ethic. | |
| 1451 dicitur, <i>unusquisque bene iudicat quae cognoscit</i>. Ergo lex | |
| 1452 aeterna non est nobis nota.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p5"> | |
| 1453 <b>On the contrary,</b> Augustine says (De Lib. Arb. i, 6) that "knowledge of the eternal law is imprinted on us." | |
| 1454 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 s. c."><a name="37540" shape="rect"><span class="ref">[37540] Iª-IIae q. 93 a. 2 s. c.</span></a> Sed contra | |
| 1455 est quod Augustinus dicit, in libro de Lib. Arb., quod <i>aeternae | |
| 1456 legis notio nobis impressa est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p6"> | |
| 1457 <b>I answer that,</b> A thing may be known in two ways: first, in itself; secondly, in its effect, wherein some likeness of that thing is found: | |
| 1458 thus someone not seeing the sun in its substance, may know it by its rays. So then no one can know the eternal law, as it | |
| 1459 is in itself, except the blessed who see God in His Essence. But every rational creature knows it in its reflection, greater | |
| 1460 or less. For every knowledge of truth is a kind of reflection and participation of the | |
| 1461 eternal law, which is the unchangeable truth, as Augustine says (De Vera Relig. xxxi). Now all men know the truth to a certain | |
| 1462 extent, at least as to the common principles of the natural law: and as to the others, they partake of the knowledge of truth, | |
| 1463 some more, some less; and in this respect are more or less cognizant of the eternal law. | |
| 1464 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 co."><a name="37541" shape="rect"><span class="ref">[37541] Iª-IIae q. 93 a. 2 co.</span></a> Respondeo | |
| 1465 dicendum quod dupliciter aliquid cognosci potest, uno modo, in | |
| 1466 seipso; alio modo, in suo effectu, in quo aliqua similitudo eius | |
| 1467 invenitur; sicut aliquis non videns solem in sua substantia, | |
| 1468 cognoscit ipsum in sua irradiatione. Sic igitur dicendum est quod | |
| 1469 legem aeternam nullus potest cognoscere secundum quod in seipsa | |
| 1470 est, nisi solum beati, qui Deum per essentiam vident. Sed omnis | |
| 1471 creatura rationalis ipsam cognoscit secundum aliquam eius | |
| 1472 irradiationem, vel maiorem vel minorem. Omnis enim cognitio | |
| 1473 veritatis est quaedam irradiatio et participatio legis aeternae, | |
| 1474 quae est veritas incommutabilis, ut Augustinus dicit, in libro de | |
| 1475 vera Relig. Veritatem autem omnes aliqualiter cognoscunt, ad minus | |
| 1476 quantum ad principia communia legis naturalis. In aliis vero quidam | |
| 1477 plus et quidam minus participant de cognitione veritatis; et | |
| 1478 secundum hoc etiam plus vel minus cognoscunt legem aeternam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p7"> | |
| 1479 <b>Reply to Objection 1:</b> We cannot know the things that are of God, as they are in themselves; but they are made known to us in their effects, according | |
| 1480 to | |
| 1481 <a class="scripRef" id="FS_Q93_A2-p7.1" href="./asv.html#Rom.1.20" target="asv"> Rom. 1:20</a>: "The invisible things of God . . . are clearly seen, being understood by the things that are made." | |
| 1482 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 ad 1"><a name="37542" shape="rect"><span class="ref">[37542] Iª-IIae q. 93 a. 2 ad 1</span></a> Ad primum | |
| 1483 ergo dicendum quod ea quae sunt Dei, in seipsis quidem cognosci a | |
| 1484 nobis non possunt, sed tamen in effectibus suis nobis | |
| 1485 manifestantur, secundum illud Rom. I, <i>invisibilia Dei per ea | |
| 1486 quae facta sunt, intellecta, conspiciuntur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p8"> | |
| 1487 <b>Reply to Objection 2:</b> Although each one knows the eternal law according to his own capacity, in the way explained above, yet none can comprehend | |
| 1488 it: for it cannot be made perfectly known by its effects. Therefore it does not follow that anyone who knows the eternal law | |
| 1489 in the way aforesaid, knows also the whole order of things, whereby they are most orderly. | |
| 1490 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 ad 2"><a name="37543" shape="rect"><span class="ref">[37543] Iª-IIae q. 93 a. 2 ad 2</span></a> Ad secundum | |
| 1491 dicendum quod legem aeternam etsi unusquisque cognoscat pro sua | |
| 1492 capacitate, secundum modum praedictum, nullus tamen eam | |
| 1493 comprehendere potest, non enim totaliter manifestari potest per | |
| 1494 suos effectus. Et ideo non oportet quod quicumque cognoscit legem | |
| 1495 aeternam secundum modum praedictum, cognoscat totum ordinem rerum, | |
| 1496 quo omnia sunt ordinatissima.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A2-p9"> | |
| 1497 <b>Reply to Objection 3:</b> To judge a thing may be understood in two ways. First, as when a cognitive power judges of its proper object, according to | |
| 1498 | |
| 1499 <a class="scripRef" id="FS_Q93_A2-p9.1" href="./asv.html#Job.12.11" target="asv">Job 12:11</a>: "Doth not the ear discern words, and the palate of him that eateth, the taste?" It is to this kind of judgment that the | |
| 1500 Philosopher alludes when he says that "anyone can judge well of what he knows," by judging, namely, whether what is put forward | |
| 1501 is true. In another way we speak of a superior judging of a subordinate | |
| 1502 by a kind of practical judgment, as to whether he should be such and such or not. And thus none can judge of the eternal law. | |
| 1503 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 2 ad 3"><a name="37544" shape="rect"><span class="ref">[37544] Iª-IIae q. 93 a. 2 ad 3</span></a> Ad tertium | |
| 1504 dicendum quod iudicare de aliquo potest intelligi dupliciter. Uno | |
| 1505 modo, sicut vis cognitiva diiudicat de proprio obiecto; secundum | |
| 1506 illud Iob XII, <i>nonne auris verba diiudicat, et fauces comedentis | |
| 1507 saporem?</i> Et secundum istum modum iudicii, philosophus dicit | |
| 1508 quod unusquisque bene iudicat quae cognoscit, iudicando scilicet an | |
| 1509 sit verum quod proponitur. Alio modo, secundum quod superior | |
| 1510 iudicat de inferiori quodam practico iudicio, an scilicet ita | |
| 1511 debeat esse vel non ita. Et sic nullus potest iudicare de lege | |
| 1512 aeterna.</p></div></div></div><div id="FS_Q93_A3" class="div4"><h4 id="FS_Q93_A3-p0.1">Q. 93. A. 3. Whether every law is derived from the eternal law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p2"> | |
| 1513 <b>Objection 1:</b> It would seem that not every law is derived from the eternal law. For there is a law of the "fomes," as stated above ( | |
| 1514 <a href="#FS_Q91_A6" id="FS_Q93_A3-p2.1" shape="rect">Q[91], A[6]</a>), which is not derived from that Divine law which is the eternal law, since thereunto pertains the "prudence of the flesh," | |
| 1515 of which the Apostle says ( | |
| 1516 <a class="scripRef" id="FS_Q93_A3-p2.2" href="./asv.html#Rom.8.7" target="asv">Rom. 8:7</a>), that "it cannot be subject to the law of God." Therefore not every law is derived from the eternal law. | |
| 1517 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 arg. 1"><a name="37545" shape="rect"><span class="ref">[37545] Iª-IIae q. 93 a. 3 arg. 1</span></a> Ad tertium | |
| 1518 sic proceditur. Videtur quod non omnis lex a lege aeterna | |
| 1519 derivetur. Est enim quaedam lex fomitis, ut supra dictum est. Ipsa | |
| 1520 autem non derivatur a lege divina, quae est lex aeterna, ad ipsam | |
| 1521 enim pertinet prudentia carnis, de qua apostolus dicit, ad Rom. | |
| 1522 VIII, quod <i>legi Dei non potest esse subiecta</i>. Ergo non omnis | |
| 1523 lex procedit a lege aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p3"> | |
| 1524 <b>Objection 2:</b> Further, nothing unjust can be derived from the eternal law, because, as stated above (A[2], OBJ[2]), "the eternal law is | |
| 1525 that, according to which it is right that all things should be most orderly." But some laws are unjust, according to | |
| 1526 <a class="scripRef" id="FS_Q93_A3-p3.1" href="./asv.html#Isa.10.1" target="asv"> Is. 10:1</a>: "Woe to them that make wicked laws." Therefore not every law is derived from the eternal law. | |
| 1527 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 arg. 2"><a name="37546" shape="rect"><span class="ref">[37546] Iª-IIae q. 93 a. 3 arg. 2</span></a> Praeterea, | |
| 1528 a lege aeterna nihil iniquum procedere potest, quia sicut dictum | |
| 1529 est, lex aeterna est secundum quam iustum est ut omnia sint | |
| 1530 ordinatissima. Sed quaedam leges sunt iniquae; secundum illud | |
| 1531 Isaiae X, <i>vae qui condunt leges iniquas</i>. Ergo non omnis lex | |
| 1532 procedit a lege aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p4"> | |
| 1533 <b>Objection 3:</b> Further, Augustine says (De Lib. Arb. i, 5) that "the law which is framed for ruling the people, rightly permits many things | |
| 1534 which are punished by Divine providence." But the type of Divine providence is the eternal law, as stated above | |
| 1535 <a href="#FS_Q93_A1" id="FS_Q93_A3-p4.1" shape="rect">(A[1])</a>. Therefore not even every good law is derived from the eternal law. | |
| 1536 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 arg. 3"><a name="37547" shape="rect"><span class="ref">[37547] Iª-IIae q. 93 a. 3 arg. 3</span></a> Praeterea, | |
| 1537 Augustinus dicit, in I de Lib. Arbit., quod <i>lex quae populo | |
| 1538 regendo scribitur, recte multa permittit quae per divinam | |
| 1539 providentiam vindicantur</i>. Sed ratio divinae providentiae est | |
| 1540 lex aeterna, ut dictum est. Ergo nec etiam omnis lex recta procedit | |
| 1541 a lege aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p5"> | |
| 1542 <b>On the contrary,</b> Divine Wisdom says ( | |
| 1543 <a class="scripRef" id="FS_Q93_A3-p5.1" href="./asv.html#Prov.8.15" target="asv">Prov. 8:15</a>): "By Me kings reign, and lawgivers decree just things." But the type of Divine Wisdom is the eternal law, as stated above | |
| 1544 | |
| 1545 <a href="#FS_Q93_A1" id="FS_Q93_A3-p5.2" shape="rect">(A[1])</a>. Therefore all laws proceed from the eternal law. | |
| 1546 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 s. c."><a name="37548" shape="rect"><span class="ref">[37548] Iª-IIae q. 93 a. 3 s. c.</span></a> Sed contra | |
| 1547 est quod, Prov. VIII, divina sapientia dicit, <i>per me reges | |
| 1548 regnant, et legum conditores iusta decernunt</i>. Ratio autem | |
| 1549 divinae sapientiae est lex aeterna, ut supra dictum est. Ergo omnes | |
| 1550 leges a lege aeterna procedunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p6"> | |
| 1551 <b>I answer that,</b> As stated above ( | |
| 1552 <a href="#FS_Q90_A1" id="FS_Q93_A3-p6.1" shape="rect">Q[90], AA[1]</a>,2), the law denotes a kind of plan directing acts towards an end. Now wherever there are movers ordained to one another, | |
| 1553 the power of the second mover must needs be derived from the power of the first mover; since the second mover does not move | |
| 1554 except in so far as it is moved by the first. Wherefore we observe the same in all those who govern, so that the plan of government | |
| 1555 is derived by secondary | |
| 1556 governors from the governor in chief; thus the plan of what is to be done in a state flows from the king's command to his | |
| 1557 inferior administrators: and again in things of art the plan of whatever is to be done by art flows from the chief craftsman | |
| 1558 to the under-crafts-men, who work with their hands. Since then the eternal law is the plan of government in the Chief Governor, | |
| 1559 all the plans of government in the inferior governors must be derived from the eternal law. But these plans of inferior | |
| 1560 governors are all other laws besides the eternal law. Therefore all laws, in so far as they partake of right reason, are derived | |
| 1561 from the eternal law. Hence Augustine says (De Lib. Arb. i, 6) that "in temporal law there is nothing just and lawful, but | |
| 1562 what man has drawn from the eternal law." | |
| 1563 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 co."><a name="37549" shape="rect"><span class="ref">[37549] Iª-IIae q. 93 a. 3 co.</span></a> Respondeo | |
| 1564 dicendum quod, sicut supra dictum est, lex importat rationem | |
| 1565 quandam directivam actuum ad finem. In omnibus autem moventibus | |
| 1566 ordinatis oportet quod virtus secundi moventis derivetur a virtute | |
| 1567 moventis primi, quia movens secundum non movet nisi inquantum | |
| 1568 movetur a primo. Unde et in omnibus gubernantibus idem videmus, | |
| 1569 quod ratio gubernationis a primo gubernante ad secundos derivatur, | |
| 1570 sicut ratio eorum quae sunt agenda in civitate, derivatur a rege | |
| 1571 per praeceptum in inferiores administratores. Et in artificialibus | |
| 1572 etiam ratio artificialium actuum derivatur ab architectore ad | |
| 1573 inferiores artifices, qui manu operantur. Cum ergo lex aeterna sit | |
| 1574 ratio gubernationis in supremo gubernante, necesse est quod omnes | |
| 1575 rationes gubernationis quae sunt in inferioribus gubernantibus, a | |
| 1576 lege aeterna deriventur. Huiusmodi autem rationes inferiorum | |
| 1577 gubernantium sunt quaecumque aliae leges praeter legem aeternam. | |
| 1578 Unde omnes leges, inquantum participant de ratione recta, intantum | |
| 1579 derivantur a lege aeterna. Et propter hoc Augustinus dicit, in I de | |
| 1580 Lib. Arb., quod <i>in temporali lege nihil est iustum ac legitimum, | |
| 1581 quod non ex lege aeterna homines sibi derivaverunt</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p7"> | |
| 1582 <b>Reply to Objection 1:</b> The "fomes" has the nature of law in man, in so far as it is a punishment resulting from Divine justice; and in this respect | |
| 1583 it is evident that it is derived from the eternal law. But in so far as it denotes a proneness to sin, it is contrary to the | |
| 1584 Divine law, and has not the nature of law, as stated above ( | |
| 1585 <a href="#FS_Q91_A6" id="FS_Q93_A3-p7.1" shape="rect">Q[91], A[6]</a>). | |
| 1586 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 ad 1"><a name="37550" shape="rect"><span class="ref">[37550] Iª-IIae q. 93 a. 3 ad 1</span></a> Ad primum | |
| 1587 ergo dicendum quod fomes habet rationem legis in homine, inquantum | |
| 1588 est poena consequens divinam iustitiam, et secundum hoc manifestum | |
| 1589 est quod derivatur a lege aeterna. Inquantum vero inclinat ad | |
| 1590 peccatum, sic contrariatur legi Dei, et non habet rationem legis, | |
| 1591 ut ex supradictis patet.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p8"> | |
| 1592 <b>Reply to Objection 2:</b> Human law has the nature of law in so far as it partakes of right reason; and it is clear that, in this respect, it is derived | |
| 1593 from the eternal law. But in so far as it deviates from reason, it is called an unjust law, and has the nature, not of law | |
| 1594 but of violence. Nevertheless even an unjust law, in so far as it retains some appearance of law, though being framed by one | |
| 1595 who is in power, is derived from the eternal law; since all power is from the | |
| 1596 Lord God, according to | |
| 1597 <a class="scripRef" id="FS_Q93_A3-p8.1" href="./asv.html#Rom.13.1" target="asv"> Rom. 13:1.</a> | |
| 1598 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 ad 2"><a name="37551" shape="rect"><span class="ref">[37551] Iª-IIae q. 93 a. 3 ad 2</span></a> Ad secundum | |
| 1599 dicendum quod lex humana intantum habet rationem legis, inquantum | |
| 1600 est secundum rationem rectam, et secundum hoc manifestum est quod a | |
| 1601 lege aeterna derivatur. Inquantum vero a ratione recedit, sic | |
| 1602 dicitur lex iniqua, et sic non habet rationem legis, sed magis | |
| 1603 violentiae cuiusdam. Et tamen in ipsa lege iniqua inquantum | |
| 1604 servatur aliquid de similitudine legis propter ordinem potestatis | |
| 1605 eius qui legem fert, secundum hoc etiam derivatur a lege aeterna, | |
| 1606 omnis enim potestas a domino Deo est, ut dicitur Rom. XIII.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A3-p9"> | |
| 1607 <b>Reply to Objection 3:</b> Human law is said to permit certain things, not as approving them, but as being unable to direct them. And many things are | |
| 1608 directed by the Divine law, which human law is unable to direct, because more things are subject to a higher than to a lower | |
| 1609 cause. Hence the very fact that human law does not meddle with matters it cannot direct, comes under the ordination of the | |
| 1610 eternal law. It would be different, were human law to sanction what the eternal law | |
| 1611 condemns. Consequently it does not follow that human law is not derived from the eternal law, but that it is not on a perfect | |
| 1612 equality with it. | |
| 1613 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 3 ad 3"><a name="37552" shape="rect"><span class="ref">[37552] Iª-IIae q. 93 a. 3 ad 3</span></a> Ad tertium | |
| 1614 dicendum quod lex humana dicitur aliqua permittere, non quasi ea | |
| 1615 approbans, sed quasi ea dirigere non potens. Multa autem diriguntur | |
| 1616 lege divina quae dirigi non possunt lege humana, plura enim | |
| 1617 subduntur causae superiori quam inferiori. Unde hoc ipsum quod lex | |
| 1618 humana non se intromittat de his quae dirigere non potest, ex | |
| 1619 ordine legis aeternae provenit. Secus autem esset si approbaret ea | |
| 1620 quae lex aeterna reprobat. Unde ex hoc non habetur quod lex humana | |
| 1621 non derivetur a lege aeterna, sed quod non perfecte eam assequi | |
| 1622 possit.</p></div></div></div><div id="FS_Q93_A4" class="div4"><h4 id="FS_Q93_A4-p0.1">Q. 93. A. 4. Whether necessary and eternal things are subject to the eternal law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p2"> | |
| 1623 <b>Objection 1:</b> It would seem that necessary and eternal things are subject to the eternal law. For whatever is reasonable is subject to | |
| 1624 reason. But the Divine will is reasonable, for it is just. Therefore it is subject to (the Divine) reason. But the eternal | |
| 1625 law is the Divine reason. Therefore God's will is subject to the eternal law. But God's will is eternal. Therefore eternal | |
| 1626 and necessary things are subject to the eternal law. | |
| 1627 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 arg. 1"><a name="37553" shape="rect"><span class="ref">[37553] Iª-IIae q. 93 a. 4 arg. 1</span></a> Ad quartum | |
| 1628 sic proceditur. Videtur quod necessaria et aeterna subiiciantur | |
| 1629 legi aeternae. Omne enim quod rationabile est, rationi subditur. | |
| 1630 Sed voluntas divina est rationabilis, cum sit iusta. Ergo rationi | |
| 1631 subditur. Sed lex aeterna est ratio divina. Ergo voluntas Dei | |
| 1632 subditur legi aeternae. Voluntas autem Dei est aliquod aeternum. | |
| 1633 Ergo etiam aeterna et necessaria legi aeternae subduntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p3"> | |
| 1634 <b>Objection 2:</b> Further, whatever is subject to the King, is subject to the King's law. Now the Son, according to | |
| 1635 <a class="scripRef" id="FS_Q93_A4-p3.1" href="./asv.html#iCor.15.28" target="asv">1 Cor. 15:28,24, </a> "shall be subject . . . to God and the Father . . . when He shall have delivered up the Kingdom to Him." Therefore the Son, | |
| 1636 Who is eternal, is subject to the eternal law. | |
| 1637 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 arg. 2"><a name="37554" shape="rect"><span class="ref">[37554] Iª-IIae q. 93 a. 4 arg. 2</span></a> Praeterea, | |
| 1638 quidquid subiicitur regi, subiicitur legi regis. <i>Filius | |
| 1639 autem</i>, ut dicitur I ad Cor. XV, <i>subiectus erit Deo et patri, | |
| 1640 cum tradiderit ei regnum</i>. Ergo filius, qui est aeternus, | |
| 1641 subiicitur legi aeternae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p4"> | |
| 1642 <b>Objection 3:</b> Further, the eternal law is Divine providence as a type. But many necessary things are subject to Divine providence: for | |
| 1643 instance, the stability of incorporeal substances and of the heavenly bodies. Therefore even necessary things are subject | |
| 1644 to the eternal law. | |
| 1645 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 arg. 3"><a name="37555" shape="rect"><span class="ref">[37555] Iª-IIae q. 93 a. 4 arg. 3</span></a> Praeterea, | |
| 1646 lex aeterna est ratio divinae providentiae. Sed multa necessaria | |
| 1647 subduntur divinae providentiae, sicut permanentia substantiarum | |
| 1648 incorporalium et corporum caelestium. Ergo legi aeternae subduntur | |
| 1649 etiam necessaria.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p5"> | |
| 1650 <b>On the contrary,</b> Things that are necessary cannot be otherwise, and consequently need no restraining. But laws are imposed on men, in order | |
| 1651 to restrain them from evil, as explained above ( | |
| 1652 <a href="#FS_Q92_A2" id="FS_Q93_A4-p5.1" shape="rect">Q[92], A[2]</a>). Therefore necessary things are not subject to the eternal law. | |
| 1653 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 s. c."><a name="37556" shape="rect"><span class="ref">[37556] Iª-IIae q. 93 a. 4 s. c.</span></a> Sed contra, | |
| 1654 ea quae sunt necessaria, impossibile est aliter se habere, unde | |
| 1655 cohibitione non indigent. Sed imponitur hominibus lex ut | |
| 1656 cohibeantur a malis, ut ex supradictis patet. Ergo ea quae sunt | |
| 1657 necessaria, legi non subduntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p6"> | |
| 1658 <b>I answer that,</b> As stated above | |
| 1659 <a href="#FS_Q93_A1" id="FS_Q93_A4-p6.1" shape="rect">(A[1])</a>, the eternal law is the type of the Divine government. Consequently whatever is subject to the Divine government, is subject | |
| 1660 to the eternal law: while if anything is not subject to the Divine government, neither is it subject to the eternal law. The | |
| 1661 application of this distinction may be gathered by looking around us. For those things are subject to human government, which | |
| 1662 can be done by man; but what pertains | |
| 1663 to the nature of man is not subject to human government; for instance, that he should have a soul, hands, or feet. Accordingly | |
| 1664 all that is in things created by God, whether it be contingent or necessary, is subject to the eternal law: while things pertaining | |
| 1665 to the Divine Nature or Essence are not subject to the eternal law, but are the eternal law itself. | |
| 1666 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 co."><a name="37557" shape="rect"><span class="ref">[37557] Iª-IIae q. 93 a. 4 co.</span></a> Respondeo | |
| 1667 dicendum quod, sicut supra dictum est, lex aeterna est ratio | |
| 1668 divinae gubernationis. Quaecumque ergo divinae gubernationi | |
| 1669 subduntur, subiiciuntur etiam legi aeternae, quae vero gubernationi | |
| 1670 aeternae non subduntur, neque legi aeternae subduntur. Horum autem | |
| 1671 distinctio attendi potest ex his quae circa nos sunt. Humanae enim | |
| 1672 gubernationi subduntur ea quae per homines fieri possunt, quae vero | |
| 1673 ad naturam hominis pertinent, non subduntur gubernationi humanae, | |
| 1674 scilicet quod homo habeat animam, vel manus aut pedes. Sic igitur | |
| 1675 legi aeternae subduntur omnia quae sunt in rebus a Deo creatis, | |
| 1676 sive sint contingentia sive sint necessaria, ea vero quae pertinent | |
| 1677 ad naturam vel essentiam divinam, legi aeternae non subduntur, sed | |
| 1678 sunt realiter ipsa lex aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p7"> | |
| 1679 <b>Reply to Objection 1:</b> We may speak of God's will in two ways. First, as to the will itself: and thus, since God's will is His very Essence, it | |
| 1680 is subject neither to the Divine government, nor to the eternal law, but is the same thing as the eternal law. Secondly, we | |
| 1681 may speak of God's will, as to the things themselves that God wills about creatures; which things are subject to the eternal | |
| 1682 law, in so far as they are planned by Divine Wisdom. In reference to these things | |
| 1683 God's will is said to be reasonable [rationalis]: though regarded in itself it should rather be called their type [ratio]. | |
| 1684 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 ad 1"><a name="37558" shape="rect"><span class="ref">[37558] Iª-IIae q. 93 a. 4 ad 1</span></a> Ad primum | |
| 1685 ergo dicendum quod de voluntate Dei dupliciter possumus loqui. Uno | |
| 1686 modo, quantum ad ipsam voluntatem, et sic, cum voluntas Dei sit | |
| 1687 ipsa eius essentia, non subditur gubernationi divinae neque legi | |
| 1688 aeternae, sed est idem quod lex aeterna. Alio modo possumus loqui | |
| 1689 de voluntate divina quantum ad ipsa quae Deus vult circa creaturas, | |
| 1690 quae quidem subiecta sunt legi aeternae, inquantum horum ratio est | |
| 1691 in divina sapientia. Et ratione horum, voluntas Dei dicitur | |
| 1692 rationabilis. Alioquin, ratione sui ipsius, magis est dicenda ipsa | |
| 1693 ratio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p8"> | |
| 1694 <b>Reply to Objection 2:</b> God the Son was not made by God, but was naturally born of God. Consequently He is not subject to Divine providence or to | |
| 1695 the eternal law: but rather is Himself the eternal law by a kind of appropriation, as Augustine explains (De Vera Relig. xxxi). | |
| 1696 But He is said to be subject to the Father by reason of His human nature, in respect of which also the Father is said to be | |
| 1697 greater than He. | |
| 1698 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 ad 2"><a name="37559" shape="rect"><span class="ref">[37559] Iª-IIae q. 93 a. 4 ad 2</span></a> Ad secundum | |
| 1699 dicendum quod filius Dei non est a Deo factus, sed naturaliter ab | |
| 1700 ipso genitus. Et ideo non subditur divinae providentiae aut legi | |
| 1701 aeternae, sed magis ipse est lex aeterna per quandam | |
| 1702 appropriationem, ut patet per Augustinum, in libro de vera Relig. | |
| 1703 Dicitur autem esse subiectus patri ratione humanae naturae, | |
| 1704 secundum quam etiam pater dicitur esse maior eo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p9"> The third objection we grant, because it deals with those necessary things that are created.</p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 ad 3"><a name="37560" shape="rect"><span class="ref">[37560] Iª-IIae q. 93 a. 4 ad 3</span></a> Tertium | |
| 1705 concedimus, quia procedit de necessariis creatis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A4-p10"> | |
| 1706 <b>Reply to Objection 4:</b> As the Philosopher says (Metaph. v, text. 6), some necessary things have a cause of their necessity: and thus they derive | |
| 1707 from something else the fact that they cannot be otherwise. And this is in itself a most effective restraint; for whatever | |
| 1708 is restrained, is said to be restrained in so far as it cannot do otherwise than it is allowed to. | |
| 1709 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 4 ad 4"><a name="37561" shape="rect"><span class="ref">[37561] Iª-IIae q. 93 a. 4 ad 4</span></a> Ad quartum | |
| 1710 dicendum quod, sicut philosophus dicit, in V Metaphys., quaedam | |
| 1711 necessaria habent causam suae necessitatis, et sic hoc ipsum quod | |
| 1712 impossibile est ea aliter esse, habent ab alio. Et hoc ipsum est | |
| 1713 cohibitio quaedam efficacissima, nam quaecumque cohibentur, | |
| 1714 intantum cohiberi dicuntur, inquantum non possunt aliter facere | |
| 1715 quam de eis disponatur.</p></div></div></div><div id="FS_Q93_A5" class="div4"><h4 id="FS_Q93_A5-p0.1">Q. 93. A. 5. Whether natural contingents are subject to the eternal law? </h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p2"> | |
| 1716 <b>Objection 1:</b> It would seem that natural contingents are not subject to the eternal law. Because promulgation is essential to law, as stated | |
| 1717 above ( | |
| 1718 <a href="#FS_Q90_A4" id="FS_Q93_A5-p2.1" shape="rect">Q[90], A[4]</a>). But a law cannot be promulgated except to rational creatures, to whom it is possible to make an announcement. Therefore | |
| 1719 none but rational creatures are subject to the eternal law; and consequently natural contingents are not. | |
| 1720 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 arg. 1"><a name="37562" shape="rect"><span class="ref">[37562] Iª-IIae q. 93 a. 5 arg. 1</span></a> Ad quintum | |
| 1721 sic proceditur. Videtur quod naturalia contingentia non subsint | |
| 1722 legi aeternae. Promulgatio enim est de ratione legis, ut supra | |
| 1723 dictum est. Sed promulgatio non potest fieri nisi ad creaturas | |
| 1724 rationales, quibus potest aliquid denuntiari. Ergo solae creaturae | |
| 1725 rationales subsunt legi aeternae. Non ergo naturalia | |
| 1726 contingentia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p3"> | |
| 1727 <b>Objection 2:</b> Further, "Whatever obeys reason partakes somewhat of reason," as stated in Ethic. i. But the eternal law, is the supreme | |
| 1728 type, as stated above | |
| 1729 <a href="#FS_Q93_A1" id="FS_Q93_A5-p3.1" shape="rect">(A[1])</a>. Since then natural contingents do not partake of reason in any way, but are altogether void of reason, it seems that they | |
| 1730 are not subject to the eternal law. | |
| 1731 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 arg. 2"><a name="37563" shape="rect"><span class="ref">[37563] Iª-IIae q. 93 a. 5 arg. 2</span></a> Praeterea, | |
| 1732 ea quae obediunt rationi, participant aliqualiter ratione, ut | |
| 1733 dicitur in I Ethic. Lex autem aeterna est ratio summa, ut supra | |
| 1734 dictum est. Cum igitur naturalia contingentia non participent | |
| 1735 aliqualiter ratione, sed penitus sint irrationabilia, videtur quod | |
| 1736 non subsint legi aeternae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p4"> | |
| 1737 <b>Objection 3:</b> Further, the eternal law is most efficient. But in natural contingents defects occur. Therefore they are not subject to the | |
| 1738 eternal law. | |
| 1739 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 arg. 3"><a name="37564" shape="rect"><span class="ref">[37564] Iª-IIae q. 93 a. 5 arg. 3</span></a> Praeterea, | |
| 1740 lex aeterna est efficacissima. Sed in naturalibus contingentibus | |
| 1741 accidit defectus. Non ergo subsunt legi aeternae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p5"> | |
| 1742 <b>On the contrary,</b> It is written ( | |
| 1743 <a class="scripRef" id="FS_Q93_A5-p5.1" href="./asv.html#Prov.8.29" target="asv">Prov. 8:29</a>): "When He compassed the sea with its bounds, and set a law to the waters, that they should not pass their limits." | |
| 1744 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 s. c."><a name="37565" shape="rect"><span class="ref">[37565] Iª-IIae q. 93 a. 5 s. c.</span></a> Sed contra | |
| 1745 est quod dicitur Prov. VIII, <i>quando circumdabat mari terminum | |
| 1746 suum, et legem ponebat aquis ne transirent fines suos</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q93_A5-p6"> | |
| 1747 <b>I answer that,</b> We must speak otherwise of the law of man, than of the eternal law which is the law of God. For the law of man extends only | |
| 1748 to rational creatures subject to man. The reason of this is because law directs the actions of those that are subject to the | |
| 1749 government of someone: wherefore, properly speaking, none imposes a law on his own actions. Now whatever is done regarding | |
| 1750 the use of irrational things subject to man, is done by the act of man himself moving | |
| 1751 those things, for these irrational creatures do not move themselves, but are moved by others, as stated above ( | |
| 1752 <a href="FS_i.html#FS_Q1_A2" id="FS_Q93_A5-p6.1" shape="rect">Q[1], A[2]</a>). Consequently man cannot impose laws on irrational beings, however much they may be subject to him. But he can impose laws | |
| 1753 on rational beings subject to him, in so far as by his command or pronouncement of any kind, he imprints on their minds a | |
| 1754 rule which is a principle of action. | |
| 1755 </p><p id="FS_Q93_A5-p7"> Now just as man, by such pronouncement, impresses a kind of inward principle of action on the man that is subject to him, | |
| 1756 so God imprints on the whole of nature the principles of its proper actions. And so, in this way, God is said to command the | |
| 1757 whole of nature, according to | |
| 1758 <a class="scripRef" id="FS_Q93_A5-p7.1" href="./asv.html#Ps.148.6" target="asv"> Ps. 148:6</a>: "He hath made a decree, and it shall not pass away." And thus all actions and movements of the whole of nature are subject | |
| 1759 to the eternal law. Consequently irrational | |
| 1760 creatures are subject to the eternal law, through being moved by Divine providence; but not, as rational creatures are, through | |
| 1761 understanding the Divine commandment. | |
| 1762 </p></div></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 co."><a name="37566" shape="rect"><span class="ref">[37566] Iª-IIae q. 93 a. 5 co.</span></a> Respondeo | |
| 1763 dicendum quod aliter dicendum est de lege hominis, et aliter de | |
| 1764 lege aeterna, quae est lex Dei. Lex enim hominis non se extendit | |
| 1765 nisi ad creaturas rationales quae homini subiiciuntur. Cuius ratio | |
| 1766 est quia lex est directiva actuum qui conveniunt subiectis | |
| 1767 gubernationi alicuius, unde nullus, proprie loquendo, suis actibus | |
| 1768 legem imponit. Quaecumque autem aguntur circa usum rerum | |
| 1769 irrationalium homini subditarum, aguntur per actum ipsius hominis | |
| 1770 moventis huiusmodi res, nam huiusmodi irrationales creaturae non | |
| 1771 agunt seipsas, sed ab aliis aguntur, ut supra habitum est. Et ideo | |
| 1772 rebus irrationalibus homo legem imponere non potest, quantumcumque | |
| 1773 ei subiiciantur. Rebus autem rationalibus sibi subiectis potest | |
| 1774 imponere legem, inquantum suo praecepto, vel denuntiatione | |
| 1775 quacumque, imprimit menti earum quandam regulam quae est principium | |
| 1776 agendi. Sicut autem homo imprimit, denuntiando, quoddam interius | |
| 1777 principium actuum homini sibi subiecto, ita etiam Deus imprimit | |
| 1778 toti naturae principia propriorum actuum. Et ideo per hunc modum | |
| 1779 dicitur Deus praecipere toti naturae; secundum illud Psalmi | |
| 1780 CXLVIII, <i>praeceptum posuit, et non praeteribit</i>. Et per hanc | |
| 1781 etiam rationem omnes motus et actiones totius naturae legi aeternae | |
| 1782 subduntur. Unde alio modo creaturae irrationales subduntur legi | |
| 1783 aeternae, inquantum moventur a divina providentia, non autem per | |
| 1784 intellectum divini praecepti, sicut creaturae rationales.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p8"> | |
| 1785 <b>Reply to Objection 1:</b> The impression of an inward active principle is to natural things, what the promulgation of law is to men: because law, by | |
| 1786 being promulgated, imprints on man a directive principle of human actions, as stated above. | |
| 1787 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 ad 1"><a name="37567" shape="rect"><span class="ref">[37567] Iª-IIae q. 93 a. 5 ad 1</span></a> Ad primum | |
| 1788 ergo dicendum quod hoc modo se habet impressio activi principii | |
| 1789 intrinseci, quantum ad res naturales, sicut se habet promulgatio | |
| 1790 legis quantum ad homines, quia per legis promulgationem imprimitur | |
| 1791 hominibus quoddam directivum principium humanorum actuum, ut dictum | |
| 1792 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p9"> | |
| 1793 <b>Reply to Objection 2:</b> Irrational creatures neither partake of nor are obedient to human reason: whereas they do partake of the Divine Reason by | |
| 1794 obeying it; because the power of Divine Reason extends over more things than human reason does. And as the members of the | |
| 1795 human body are moved at the command of reason, and yet do not partake of reason, since they have no apprehension subordinate | |
| 1796 to reason; so too irrational creatures are moved by God, without, on that account, | |
| 1797 being rational. | |
| 1798 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 ad 2"><a name="37568" shape="rect"><span class="ref">[37568] Iª-IIae q. 93 a. 5 ad 2</span></a> Ad secundum | |
| 1799 dicendum quod creaturae irrationales non participant ratione | |
| 1800 humana, nec ei obediunt, participant tamen, per modum obedientiae, | |
| 1801 ratione divina. Ad plura enim se extendit virtus rationis divinae | |
| 1802 quam virtus rationis humanae. Et sicut membra corporis humani | |
| 1803 moventur ad imperium rationis, non tamen participant ratione, quia | |
| 1804 non habent aliquam apprehensionem ordinatam ad rationem; ita etiam | |
| 1805 creaturae irrationales moventur a Deo, nec tamen propter hoc sunt | |
| 1806 rationales.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A5-p10"> | |
| 1807 <b>Reply to Objection 3:</b> Although the defects which occur in natural things are outside the order of particular causes, they are not outside the order | |
| 1808 of universal causes, especially of the First Cause, i.e. God, from Whose providence nothing can escape, as stated in the | |
| 1809 <a href="FP_ii.html#FP_Q22_A2" id="FS_Q93_A5-p10.1" shape="rect">FP, Q[22], A[2]</a>. And since the eternal law is the type of Divine providence, as stated above | |
| 1810 <a href="#FS_Q93_A1" id="FS_Q93_A5-p10.2" shape="rect">(A[1])</a>, hence the defects of natural things are subject to the | |
| 1811 eternal law. | |
| 1812 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 5 ad 3"><a name="37569" shape="rect"><span class="ref">[37569] Iª-IIae q. 93 a. 5 ad 3</span></a> Ad tertium | |
| 1813 dicendum quod defectus qui accidunt in rebus naturalibus, quamvis | |
| 1814 sint praeter ordinem causarum particularium, non tamen sunt praeter | |
| 1815 ordinem causarum universalium; et praecipue causae primae, quae | |
| 1816 Deus est, cuius providentiam nihil subterfugere potest, ut in primo | |
| 1817 dictum est. Et quia lex aeterna est ratio divinae providentiae, ut | |
| 1818 dictum est, ideo defectus rerum naturalium legi aeternae | |
| 1819 subduntur.</p></div></div></div><div id="FS_Q93_A6" class="div4"><h4 id="FS_Q93_A6-p0.1">Q. 93. A. 6. Whether all human affairs are subject to the eternal law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p2"> | |
| 1820 <b>Objection 1:</b> It would seem that not all human affairs are subject to the eternal law. For the Apostle says ( | |
| 1821 <a class="scripRef" id="FS_Q93_A6-p2.1" href="./asv.html#Gal.5.18" target="asv">Gal. 5:18</a>): "If you are led by the spirit you are not under the law." But the righteous who are the sons of God by adoption, are led | |
| 1822 by the spirit of God, according to | |
| 1823 <a class="scripRef" id="FS_Q93_A6-p2.2" href="./asv.html#Rom.8.14" target="asv"> Rom. 8:14</a>: "Whosoever are led by the spirit of God, they are the sons of God." Therefore not all men are under the eternal law. | |
| 1824 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 arg. 1"><a name="37570" shape="rect"><span class="ref">[37570] Iª-IIae q. 93 a. 6 arg. 1</span></a> Ad sextum | |
| 1825 sic proceditur. Videtur quod non omnes res humanae subiiciantur | |
| 1826 legi aeternae. Dicit enim apostolus, ad Gal. V, <i>si spiritu | |
| 1827 ducimini, non estis sub lege</i>. Sed viri iusti, qui sunt filii | |
| 1828 Dei per adoptionem, spiritu Dei aguntur; secundum illud Rom. VIII, | |
| 1829 <i>qui spiritu Dei aguntur, hi filii Dei sunt</i>. Ergo non omnes | |
| 1830 homines sunt sub lege aeterna.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p3"> | |
| 1831 <b>Objection 2:</b> Further, the Apostle says ( | |
| 1832 <a class="scripRef" id="FS_Q93_A6-p3.1" href="./asv.html#Rom.8.7" target="asv">Rom. 8:7</a>): "The prudence [Vulg.: 'wisdom'] of the flesh is an enemy to God: for it is not subject to the law of God." But many are | |
| 1833 those in whom the prudence of the flesh dominates. Therefore all men are not subject to the eternal law which is the law of | |
| 1834 God. | |
| 1835 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 arg. 2"><a name="37571" shape="rect"><span class="ref">[37571] Iª-IIae q. 93 a. 6 arg. 2</span></a> Praeterea, | |
| 1836 apostolus dicit, ad Rom. VIII, <i>prudentia carnis inimica est Deo, | |
| 1837 legi enim Dei subiecta non est</i>. Sed multi homines sunt in | |
| 1838 quibus prudentia carnis dominatur. Ergo legi aeternae, quae est lex | |
| 1839 Dei, non subiiciuntur omnes homines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p4"> | |
| 1840 <b>Objection 3:</b> Further, Augustine says (De Lib. Arb. i, 6) that "the eternal law is that by which the wicked deserve misery, the good, a | |
| 1841 life of blessedness." But those who are already blessed, and those who are already lost, are not in the state of merit. Therefore | |
| 1842 they are not under the eternal law. | |
| 1843 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 arg. 3"><a name="37572" shape="rect"><span class="ref">[37572] Iª-IIae q. 93 a. 6 arg. 3</span></a> Praeterea, | |
| 1844 Augustinus dicit, in I de Lib. Arb., quod <i>lex aeterna est qua | |
| 1845 mali miseriam, boni vitam beatam merentur</i>. Sed homines iam | |
| 1846 beati, vel iam damnati, non sunt in statu merendi. Ergo non subsunt | |
| 1847 legi aeternae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p5"> | |
| 1848 <b>On the contrary,</b> Augustine says (De Civ. Dei xix, 12): "Nothing evades the laws of the most high Creator and Governor, for by Him the peace | |
| 1849 of the universe is administered." | |
| 1850 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 s. c."><a name="37573" shape="rect"><span class="ref">[37573] Iª-IIae q. 93 a. 6 s. c.</span></a> Sed contra | |
| 1851 est quod Augustinus dicit, XIX de Civ. Dei, <i>nullo modo aliquid | |
| 1852 legibus summi creatoris ordinatorisque subtrahitur, a quo pax | |
| 1853 universitatis administratur</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q93_A6-p6"> | |
| 1854 <b>I answer that,</b> There are two ways in which a thing is subject to the eternal law, as explained above | |
| 1855 <a href="#FS_Q93_A5" id="FS_Q93_A6-p6.1" shape="rect">(A[5])</a>: first, by partaking of the eternal law by way of knowledge; secondly, by way of action and passion, i.e. by partaking of | |
| 1856 the eternal law by way of an inward motive principle: and in this second way, irrational creatures are subject to the eternal | |
| 1857 law, as stated above | |
| 1858 <a href="#FS_Q93_A5" id="FS_Q93_A6-p6.2" shape="rect">(A[5])</a>. But since the rational nature, together | |
| 1859 with that which it has in common with all creatures, has something proper to itself inasmuch as it is rational, consequently | |
| 1860 it is subject to the eternal law in both ways; because while each rational creature has some knowledge of the eternal law, | |
| 1861 as stated above | |
| 1862 <a href="#FS_Q93_A2" id="FS_Q93_A6-p6.3" shape="rect">(A[2])</a>, it also has a natural inclination to that which is in harmony with the eternal law; for "we are naturally adapted to the | |
| 1863 recipients of virtue" (Ethic. ii, 1). | |
| 1864 </p><p id="FS_Q93_A6-p7"> Both ways, however, are imperfect, and to a certain extent destroyed, in the wicked; because in them the natural inclination | |
| 1865 to virtue is corrupted by vicious habits, and, moreover, the natural knowledge of good is darkened by passions and habits | |
| 1866 of sin. But in the good both ways are found more perfect: because in them, besides the natural knowledge of good, there is | |
| 1867 the added knowledge of faith and wisdom; and again, besides the natural inclination to good, there is the added | |
| 1868 motive of grace and virtue. | |
| 1869 </p><p id="FS_Q93_A6-p8"> Accordingly, the good are perfectly subject to the eternal law, as always acting according to it: whereas the wicked are | |
| 1870 subject to the eternal law, imperfectly as to their actions, indeed, since both their knowledge of good, and their inclination | |
| 1871 thereto, are imperfect; but this imperfection on the part of action is supplied on the part of passion, in so far as they | |
| 1872 suffer what the eternal law decrees concerning them, according as they fail to act in harmony with that law. | |
| 1873 Hence Augustine says (De Lib. Arb. i, 15): "I esteem that the righteous act according to the eternal law; and (De Catech. | |
| 1874 Rud. xviii): Out of the just misery of the souls which deserted Him, God knew how to furnish the inferior parts of His creation | |
| 1875 with most suitable laws." | |
| 1876 </p></div></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 co."><a name="37574" shape="rect"><span class="ref">[37574] Iª-IIae q. 93 a. 6 co.</span></a> Respondeo | |
| 1877 dicendum quod duplex est modus quo aliquid subditur legi aeternae, | |
| 1878 ut ex supradictis patet, uno modo, inquantum participatur lex | |
| 1879 aeterna per modum cognitionis; alio modo, per modum actionis et | |
| 1880 passionis, inquantum participatur per modum principii motivi. Et | |
| 1881 hoc secundo modo subduntur legi aeternae irrationales creaturae, ut | |
| 1882 dictum est. Sed quia rationalis natura, cum eo quod est commune | |
| 1883 omnibus creaturis, habet aliquid sibi proprium inquantum est | |
| 1884 rationalis, ideo secundum utrumque modum legi aeternae subditur, | |
| 1885 quia et notionem legis aeternae aliquo modo habet, ut supra dictum | |
| 1886 est; et iterum unicuique rationali creaturae inest naturalis | |
| 1887 inclinatio ad id quod est consonum legi aeternae; sumus enim innati | |
| 1888 ad habendum virtutes, ut dicitur in II Ethic. Uterque tamen modus | |
| 1889 imperfectus quidem est, et quodammodo corruptus, in malis; in | |
| 1890 quibus et inclinatio naturalis ad virtutem depravatur per habitum | |
| 1891 vitiosum; et iterum ipsa naturalis cognitio boni in eis | |
| 1892 obtenebratur per passiones et habitus peccatorum. In bonis autem | |
| 1893 uterque modus invenitur perfectior, quia et supra cognitionem | |
| 1894 naturalem boni, superadditur eis cognitio fidei et sapientiae; et | |
| 1895 supra naturalem inclinationem ad bonum, superadditur eis interius | |
| 1896 motivum gratiae et virtutis. Sic igitur boni perfecte subsunt legi | |
| 1897 aeternae, tanquam semper secundum eam agentes. Mali autem subsunt | |
| 1898 quidem legi aeternae, imperfecte quidem quantum ad actiones | |
| 1899 ipsorum, prout imperfecte cognoscunt et imperfecte inclinantur ad | |
| 1900 bonum, sed quantum deficit ex parte actionis, suppletur ex parte | |
| 1901 passionis, prout scilicet intantum patiuntur quod lex aeterna | |
| 1902 dictat de eis, inquantum deficiunt facere quod legi aeternae | |
| 1903 convenit. Unde Augustinus dicit, in I de Lib. Arb., <i>iustos sub | |
| 1904 aeterna lege agere existimo</i>. Et in libro de catechizandis | |
| 1905 rudibus, dicit quod <i>Deus ex iusta miseria animarum se | |
| 1906 deserentium, convenientissimis legibus inferiores partes creaturae | |
| 1907 suae novit ornare</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p9"> | |
| 1908 <b>Reply to Objection 1:</b> This saying of the Apostle may be understood in two ways. First, so that a man is said to be under the law, through being | |
| 1909 pinned down thereby, against his will, as by a load. Hence, on the same passage a gloss says that "he is under the law, who | |
| 1910 refrains from evil deeds, through fear of punishment threatened by the law, and not from love of virtue." In this way the | |
| 1911 spiritual man is not under the law, because he fulfils the law willingly, through | |
| 1912 charity which is poured into his heart by the Holy Ghost. Secondly, it can be understood as meaning that the works of a man, | |
| 1913 who is led by the Holy Ghost, are the works of the Holy Ghost rather than his own. Therefore, since the Holy Ghost is not | |
| 1914 under the law, as neither is the Son, as stated above (A[4], ad 2); it follows that such works, in so far as they are of the | |
| 1915 Holy Ghost, are not under the law. The Apostle witnesses to this when he says ( | |
| 1916 <a class="scripRef" id="FS_Q93_A6-p9.1" href="./asv.html#iiCor.3.17" target="asv">2 Cor. 3:17</a>): "Where the | |
| 1917 Spirit of the Lord is, there is liberty." | |
| 1918 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 ad 1"><a name="37575" shape="rect"><span class="ref">[37575] Iª-IIae q. 93 a. 6 ad 1</span></a> Ad primum | |
| 1919 ergo dicendum quod illud verbum apostoli potest intelligi | |
| 1920 dupliciter. Uno modo, ut esse sub lege intelligatur ille qui nolens | |
| 1921 obligationi legis subditur, quasi cuidam ponderi. Unde Glossa | |
| 1922 ibidem dicit quod <i>sub lege est qui timore supplicii quod lex | |
| 1923 minatur, non amore iustitiae, a malo opere abstinet</i>. Et hoc | |
| 1924 modo spirituales viri non sunt sub lege, quia per caritatem, quam | |
| 1925 spiritus sanctus cordibus eorum infundit, voluntarie id quod legis | |
| 1926 est, implent. Alio modo potest etiam intelligi inquantum hominis | |
| 1927 opera qui spiritu sancto agitur, magis dicuntur esse opera spiritus | |
| 1928 sancti quam ipsius hominis. Unde cum spiritus sanctus non sit sub | |
| 1929 lege, sicut nec filius, ut supra dictum est; sequitur quod | |
| 1930 huiusmodi opera, inquantum sunt spiritus sancti, non sint sub lege. | |
| 1931 Et huic attestatur quod apostolus dicit, II ad Cor. III, <i>ubi | |
| 1932 spiritus domini, ibi libertas</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p10"> | |
| 1933 <b>Reply to Objection 2:</b> The prudence of the flesh cannot be subject to the law of God as regards action; since it inclines to actions contrary to | |
| 1934 the Divine law: yet it is subject to the law of God, as regards passion; since it deserves to suffer punishment according | |
| 1935 to the law of Divine justice. Nevertheless in no man does the prudence of the flesh dominate so far as to destroy the whole | |
| 1936 good of his nature: and consequently there remains in man the inclination to act in | |
| 1937 accordance with the eternal law. For we have seen above ( | |
| 1938 <a href="FS_v.html#FS_Q85_A2" id="FS_Q93_A6-p10.1" shape="rect">Q[85], A[2]</a>) that sin does not destroy entirely the good of nature. | |
| 1939 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 ad 2"><a name="37576" shape="rect"><span class="ref">[37576] Iª-IIae q. 93 a. 6 ad 2</span></a> Ad secundum | |
| 1940 dicendum quod prudentia carnis non potest subiici legi Dei ex parte | |
| 1941 actionis, quia inclinat ad actiones contrarias legi Dei. Subiicitur | |
| 1942 tamen legi Dei ex parte passionis, quia meretur pati poenam | |
| 1943 secundum legem divinae iustitiae. Nihilominus tamen in nullo homine | |
| 1944 ita prudentia carnis dominatur, quod totum bonum naturae | |
| 1945 corrumpatur. Et ideo remanet in homine inclinatio ad agendum ea | |
| 1946 quae sunt legis aeternae. Habitum est enim supra quod peccatum non | |
| 1947 tollit totum bonum naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q93_A6-p11"> | |
| 1948 <b>Reply to Objection 3:</b> A thing is maintained in the end and moved towards the end by one and the same cause: thus gravity which makes a heavy body | |
| 1949 rest in the lower place is also the cause of its being moved thither. We therefore reply that as it is according to the eternal | |
| 1950 law that some deserve happiness, others unhappiness, so is it by the eternal law that some are maintained in a happy state, | |
| 1951 others in an unhappy state. Accordingly both the blessed and the damned are | |
| 1952 under the eternal law. | |
| 1953 </p></div><div class="lat"><p class="latin" title="I-II q. 93 a. 6 ad 3"><a name="37577" shape="rect"><span class="ref">[37577] Iª-IIae q. 93 a. 6 ad 3</span></a> Ad tertium | |
| 1954 dicendum quod idem est per quod aliquid conservatur in fine, et per | |
| 1955 quod movetur ad finem, sicut corpus grave gravitate quiescit in | |
| 1956 loco inferiori, per quam etiam ad locum ipsum movetur. Et sic | |
| 1957 dicendum est quod, sicut secundum legem aeternam aliqui merentur | |
| 1958 beatitudinem vel miseriam, ita per eandem legem in beatitudine vel | |
| 1959 miseria conservantur. Et secundum hoc, et beati et damnati subsunt | |
| 1960 legi aeternae.</p></div></div></div></div> | |
| 1961 <div id="FS_Q94" class="div3"> | |
| 1962 <h3 id="FS_Q94-p0.1">Q. 94. OF THE NATURAL LAW (SIX ARTICLES)</h3> | |
| 1963 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 1964 <p id="FS_Q94-p2"> We must now consider the natural law; concerning which there are six points of inquiry:</p><p id="FS_Q94-p3"><a href="#FS_Q94_A1"> (1) What is the natural law?</a></p><p id="FS_Q94-p4"><a href="#FS_Q94_A2"> (2) What are the precepts of the natural law?</a></p><p id="FS_Q94-p5"><a href="#FS_Q94_A3"> (3) Whether all acts of virtue are prescribed by the natural law?</a></p><p id="FS_Q94-p6"><a href="#FS_Q94_A4"> (4) Whether the natural law is the same in all?</a></p><p id="FS_Q94-p7"><a href="#FS_Q94_A5"> (5) Whether it is changeable?</a></p><p id="FS_Q94-p8"><a href="#FS_Q94_A6"> (6) Whether it can be abolished from the heart of man?</a></p> | |
| 1965 </div></div><div class="lat"><p class="latin" title="I-II q. 94 pr."><a name="37578" shape="rect"><span class="ref">[37578] | |
| 1966 Iª-IIae q. 94 pr.</span></a> Deinde considerandum est de lege | |
| 1967 naturali. Et circa hoc quaeruntur sex. Primo, quid sit lex | |
| 1968 naturalis. Secundo, quae sint praecepta legis naturalis. Tertio, | |
| 1969 utrum omnes actus virtutum sint de lege naturali. Quarto, utrum lex | |
| 1970 naturalis sit una apud omnes. Quinto, utrum sit mutabilis. Sexto, | |
| 1971 utrum possit a mente hominis deleri.</p></div></div></div> | |
| 1972 <div id="FS_Q94_A1" class="div4"><h4 id="FS_Q94_A1-p0.1">Q. 94. A. 1. Whether the natural law is a habit?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p2"> | |
| 1973 <b>Objection 1:</b> It would seem that the natural law is a habit. Because, as the Philosopher says (Ethic. ii, 5), "there are three things in | |
| 1974 the soul: power, habit, and passion." But the natural law is not one of the soul's powers: nor is it one of the passions; | |
| 1975 as we may see by going through them one by one. Therefore the natural law is a habit. | |
| 1976 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 arg. 1"><a name="37579" shape="rect"><span class="ref">[37579] Iª-IIae q. 94 a. 1 arg. 1</span></a> Ad primum | |
| 1977 sic proceditur. Videtur quod lex naturalis sit habitus. Quia ut | |
| 1978 philosophus dicit, in II Ethic., <i>tria sunt in anima, potentia, | |
| 1979 habitus et passio</i>. Sed naturalis lex non est aliqua potentiarum | |
| 1980 animae, nec aliqua passionum, ut patet enumerando per singula. Ergo | |
| 1981 lex naturalis est habitus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p3"> | |
| 1982 <b>Objection 2:</b> Further, Basil [*Damascene, De Fide Orth. iv, 22] says that the conscience or "synderesis is the law of our mind"; which | |
| 1983 can only apply to the natural law. But the "synderesis" is a habit, as was shown in the | |
| 1984 <a href="FP_ix.html#FP_Q79_A12" id="FS_Q94_A1-p3.1" shape="rect">FP, Q[79], A[12]</a>. Therefore the natural law is a habit. | |
| 1985 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 arg. 2"><a name="37580" shape="rect"><span class="ref">[37580] Iª-IIae q. 94 a. 1 arg. 2</span></a> Praeterea, | |
| 1986 Basilius dicit quod conscientia, sive synderesis, est lex | |
| 1987 intellectus nostri, quod non potest intelligi nisi de lege | |
| 1988 naturali. Sed synderesis est habitus quidam, ut in primo habitum | |
| 1989 est. Ergo lex naturalis est habitus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p4"> | |
| 1990 <b>Objection 3:</b> Further, the natural law abides in man always, as will be shown further on | |
| 1991 <a href="#FS_Q94_A6" id="FS_Q94_A1-p4.1" shape="rect">(A[6])</a>. But man's reason, which the law regards, does not always think about the natural law. Therefore the natural law is not an | |
| 1992 act, but a habit. | |
| 1993 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 arg. 3"><a name="37581" shape="rect"><span class="ref">[37581] Iª-IIae q. 94 a. 1 arg. 3</span></a> Praeterea, | |
| 1994 lex naturalis semper in homine manet, ut infra patebit. Sed non | |
| 1995 semper ratio hominis, ad quam lex pertinet, cogitat de lege | |
| 1996 naturali. Ergo lex naturalis non est actus, sed habitus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p5"> | |
| 1997 <b>On the contrary,</b> Augustine says (De Bono Conjug. xxi) that "a habit is that whereby something is done when necessary." But such is not the | |
| 1998 natural law: since it is in infants and in the damned who cannot act by it. Therefore the natural law is not a habit. | |
| 1999 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 s. c."><a name="37582" shape="rect"><span class="ref">[37582] Iª-IIae q. 94 a. 1 s. c.</span></a> Sed contra | |
| 2000 est quod Augustinus dicit, in libro de bono coniugali, quod | |
| 2001 <i>habitus est quo aliquid agitur cum opus est</i>. Sed naturalis | |
| 2002 lex non est huiusmodi, est enim in parvulis et damnatis, qui per | |
| 2003 eam agere non possunt. Ergo lex naturalis non est habitus.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q94_A1-p6"> | |
| 2004 <b>I answer that,</b> A thing may be called a habit in two ways. First, properly and essentially: and thus the natural law is not a habit. For | |
| 2005 it has been stated above ( | |
| 2006 <a href="#FS_Q90_A1" id="FS_Q94_A1-p6.1" shape="rect">Q[90], A[1]</a>, ad 2) that the natural law is something appointed by reason, just as a proposition is a work of reason. Now that which a | |
| 2007 man does is not the same as that whereby he does it: for he makes a becoming speech by the habit of grammar. Since then a | |
| 2008 habit is that by which we act, a | |
| 2009 law cannot be a habit properly and essentially. | |
| 2010 </p><p id="FS_Q94_A1-p7"> Secondly, the term habit may be applied to that which we hold by a habit: thus faith may mean that which we hold by faith. | |
| 2011 And accordingly, since the precepts of the natural law are sometimes considered by reason actually, while sometimes they are | |
| 2012 in the reason only habitually, in this way the natural law may be called a habit. Thus, in speculative matters, the indemonstrable | |
| 2013 principles are not the habit itself whereby we hold those principles, but are the principles the habit | |
| 2014 of which we possess. | |
| 2015 </p></div></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 co."><a name="37583" shape="rect"><span class="ref">[37583] Iª-IIae q. 94 a. 1 co.</span></a> Respondeo | |
| 2016 dicendum quod aliquid potest dici esse habitus dupliciter. Uno | |
| 2017 modo, proprie et essentialiter, et sic lex naturalis non est | |
| 2018 habitus. Dictum est enim supra quod lex naturalis est aliquid per | |
| 2019 rationem constitutum, sicut etiam propositio est quoddam opus | |
| 2020 rationis. Non est autem idem quod quis agit, et quo quis agit, | |
| 2021 aliquis enim per habitum grammaticae agit orationem congruam. Cum | |
| 2022 igitur habitus sit quo quis agit, non potest esse quod lex aliqua | |
| 2023 sit habitus proprie et essentialiter. Alio modo potest dici habitus | |
| 2024 id quod habitu tenetur, sicut dicitur fides id quod fide tenetur. | |
| 2025 Et hoc modo, quia praecepta legis naturalis quandoque considerantur | |
| 2026 in actu a ratione, quandoque autem sunt in ea habitualiter tantum, | |
| 2027 secundum hunc modum potest dici quod lex naturalis sit habitus. | |
| 2028 Sicut etiam principia indemonstrabilia in speculativis non sunt | |
| 2029 ipse habitus principiorum, sed sunt principia quorum est | |
| 2030 habitus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p8"> | |
| 2031 <b>Reply to Objection 1:</b> The Philosopher proposes there to discover the genus of virtue; and since it is evident that virtue is a principle of action, | |
| 2032 he mentions only those things which are principles of human acts, viz. powers, habits and passions. But there are other things | |
| 2033 in the soul besides these three: there are acts; thus "to will" is in the one that wills; again, things known are in the knower; | |
| 2034 moreover its own natural properties are in the soul, such as immortality | |
| 2035 and the like. | |
| 2036 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 ad 1"><a name="37584" shape="rect"><span class="ref">[37584] Iª-IIae q. 94 a. 1 ad 1</span></a> Ad primum | |
| 2037 ergo dicendum quod philosophus intendit ibi investigare genus | |
| 2038 virtutis, et cum manifestum sit quod virtus sit quoddam principium | |
| 2039 actus, illa tantum ponit quae sunt principia humanorum actuum, | |
| 2040 scilicet potentias, habitus et passiones. Praeter haec autem tria | |
| 2041 sunt quaedam alia in anima, sicut quidam actus, ut velle est in | |
| 2042 volente; et etiam cognita sunt in cognoscente; et proprietates | |
| 2043 naturales animae insunt ei, ut immortalitas et alia huiusmodi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p9"> | |
| 2044 <b>Reply to Objection 2:</b> "Synderesis" is said to be the law of our mind, because it is a habit containing the precepts of the natural law, which are | |
| 2045 the first principles of human actions. | |
| 2046 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 ad 2"><a name="37585" shape="rect"><span class="ref">[37585] Iª-IIae q. 94 a. 1 ad 2</span></a> Ad secundum | |
| 2047 dicendum quod synderesis dicitur lex intellectus nostri, inquantum | |
| 2048 est habitus continens praecepta legis naturalis, quae sunt prima | |
| 2049 principia operum humanorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p10"> | |
| 2050 <b>Reply to Objection 3:</b> This argument proves that the natural law is held habitually; and this is granted. | |
| 2051 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 ad 3"><a name="37586" shape="rect"><span class="ref">[37586] Iª-IIae q. 94 a. 1 ad 3</span></a> Ad tertium | |
| 2052 dicendum quod ratio illa concludit quod lex naturalis habitualiter | |
| 2053 tenetur. Et hoc concedimus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A1-p11"> | |
| 2054 <b>Reply to Objection 4:</b> To the argument advanced in the contrary sense we reply that sometimes a man is unable to make use of that which is in him | |
| 2055 habitually, on account of some impediment: thus, on account of sleep, a man is unable to use the habit of science. In like | |
| 2056 manner, through the deficiency of his age, a child cannot use the habit of understanding of principles, or the natural law, | |
| 2057 which is in him habitually. | |
| 2058 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 1 ad 4"><a name="37587" shape="rect"><span class="ref">[37587] Iª-IIae q. 94 a. 1 ad 4</span></a> Ad id vero | |
| 2059 quod in contrarium obiicitur, dicendum quod eo quod habitualiter | |
| 2060 inest, quandoque aliquis uti non potest propter aliquod | |
| 2061 impedimentum, sicut homo non potest uti habitu scientiae propter | |
| 2062 somnum. Et similiter puer non potest uti habitu intellectus | |
| 2063 principiorum, vel etiam lege naturali, quae ei habitualiter inest, | |
| 2064 propter defectum aetatis.</p></div></div></div><div id="FS_Q94_A2" class="div4"><h4 id="FS_Q94_A2-p0.1">Q. 94. A. 2. Whether the natural law contains several precepts, or only one?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p2"> | |
| 2065 <b>Objection 1:</b> It would seem that the natural law contains, not several precepts, but one only. For law is a kind of precept, as stated | |
| 2066 above ( | |
| 2067 <a href="#FS_Q92_A2" id="FS_Q94_A2-p2.1" shape="rect">Q[92], A[2]</a>). If therefore there were many precepts of the natural law, it would follow that there are also many natural laws. | |
| 2068 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 arg. 1"><a name="37588" shape="rect"><span class="ref">[37588] Iª-IIae q. 94 a. 2 arg. 1</span></a> Ad secundum | |
| 2069 sic proceditur. Videtur quod lex naturalis non contineat plura | |
| 2070 praecepta, sed unum tantum. Lex enim continetur in genere | |
| 2071 praecepti, ut supra habitum est. Si igitur essent multa praecepta | |
| 2072 legis naturalis, sequeretur quod etiam essent multae leges | |
| 2073 naturales.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p3"> | |
| 2074 <b>Objection 2:</b> Further, the natural law is consequent to human nature. But human nature, as a whole, is one; though, as to its parts, it | |
| 2075 is manifold. Therefore, either there is but one precept of the law of nature, on account of the unity of nature as a whole; | |
| 2076 or there are many, by reason of the number of parts of human nature. The result would be that even things relating to the | |
| 2077 inclination of the concupiscible faculty belong to the natural law. | |
| 2078 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 arg. 2"><a name="37589" shape="rect"><span class="ref">[37589] Iª-IIae q. 94 a. 2 arg. 2</span></a> Praeterea, | |
| 2079 lex naturalis consequitur hominis naturam. Sed humana natura est | |
| 2080 una secundum totum, licet sit multiplex secundum partes. Aut ergo | |
| 2081 est unum praeceptum tantum legis naturae, propter unitatem totius, | |
| 2082 aut sunt multa, secundum multitudinem partium humanae naturae. Et | |
| 2083 sic oportebit quod etiam ea quae sunt de inclinatione | |
| 2084 concupiscibilis, pertineant ad legem naturalem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p4"> | |
| 2085 <b>Objection 3:</b> Further, law is something pertaining to reason, as stated above ( | |
| 2086 <a href="#FS_Q90_A1" id="FS_Q94_A2-p4.1" shape="rect">Q[90], A[1]</a>). Now reason is but one in man. Therefore there is only one precept of the natural law. | |
| 2087 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 arg. 3"><a name="37590" shape="rect"><span class="ref">[37590] Iª-IIae q. 94 a. 2 arg. 3</span></a> Praeterea, | |
| 2088 lex est aliquid ad rationem pertinens, ut supra dictum est. Sed | |
| 2089 ratio in homine est una tantum. Ergo solum unum praeceptum est | |
| 2090 legis naturalis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p5"> | |
| 2091 <b>On the contrary,</b> The precepts of the natural law in man stand in relation to practical matters, as the first principles to matters of demonstration. | |
| 2092 But there are several first indemonstrable principles. Therefore there are also several precepts of the natural law. | |
| 2093 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 s. c."><a name="37591" shape="rect"><span class="ref">[37591] Iª-IIae q. 94 a. 2 s. c.</span></a> Sed contra | |
| 2094 est quia sic se habent praecepta legis naturalis in homine quantum | |
| 2095 ad operabilia, sicut se habent prima principia in demonstrativis. | |
| 2096 Sed prima principia indemonstrabilia sunt plura. Ergo etiam | |
| 2097 praecepta legis naturae sunt plura.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q94_A2-p6"> | |
| 2098 <b>I answer that,</b> As stated above ( | |
| 2099 <a href="#FS_Q91_A3" id="FS_Q94_A2-p6.1" shape="rect">Q[91], A[3]</a>), the precepts of the natural law are to the practical reason, what the first principles of demonstrations are to the speculative | |
| 2100 reason; because both are self-evident principles. Now a thing is said to be self-evident in two ways: first, in itself; secondly, | |
| 2101 in relation to us. Any proposition is said to be self-evident in itself, if its predicate is contained in the notion of the | |
| 2102 subject: although, to | |
| 2103 one who knows not the definition of the subject, it happens that such a proposition is not self-evident. For instance, this | |
| 2104 proposition, "Man is a rational being," is, in its very nature, self-evident, since who says "man," says "a rational being": | |
| 2105 and yet to one who knows not what a man is, this proposition is not self-evident. Hence it is that, as Boethius says (De Hebdom.), | |
| 2106 certain axioms or propositions are universally self-evident to all; and such are those propositions whose terms are | |
| 2107 known to all, as, "Every whole is greater than its part," and, "Things equal to one and the same are equal to one another." | |
| 2108 But some propositions are self-evident only to the wise, who understand the meaning of the terms of such propositions: thus | |
| 2109 to one who understands that an angel is not a body, it is self-evident that an angel is not circumscriptively in a place: | |
| 2110 but this is not evident to the unlearned, for they cannot grasp it. | |
| 2111 </p><p id="FS_Q94_A2-p7"> Now a certain order is to be found in those things that are apprehended universally. For that which, before aught else, falls | |
| 2112 under apprehension, is "being," the notion of which is included in all things whatsoever a man apprehends. Wherefore the first | |
| 2113 indemonstrable principle is that "the same thing cannot be affirmed and denied at the same time," which is based on the notion | |
| 2114 of "being" and "not-being": and on this principle all others are based, as is stated in Metaph. iv, | |
| 2115 text. 9. Now as "being" is the first thing that falls under the apprehension simply, so "good" is the first thing that falls | |
| 2116 under the apprehension of the practical reason, which is directed to action: since every agent acts for an end under the aspect | |
| 2117 of good. Consequently the first principle of practical reason is one founded on the notion of good, viz. that "good is that | |
| 2118 which all things seek after." Hence this is the first precept of law, that "good is to be done and pursued, and evil is to | |
| 2119 be avoided." All other precepts of the natural law are based upon this: so that whatever the practical reason naturally apprehends | |
| 2120 as man's good (or evil) belongs to the precepts of the natural law as something to be done or avoided. | |
| 2121 </p><p id="FS_Q94_A2-p8"> Since, however, good has the nature of an end, and evil, the nature of a contrary, hence it is that all those things to which | |
| 2122 man has a natural inclination, are naturally apprehended by reason as being good, and consequently as objects of pursuit, | |
| 2123 and their contraries as evil, and objects of avoidance. Wherefore according to the order of natural inclinations, is the order | |
| 2124 of the precepts of the natural law. Because in man there is first of all an inclination to good in | |
| 2125 accordance with the nature which he has in common with all substances: inasmuch as every substance seeks the preservation | |
| 2126 of its own being, according to its nature: and by reason of this inclination, whatever is a means of preserving human life, | |
| 2127 and of warding off its obstacles, belongs to the natural law. Secondly, there is in man an inclination to things that pertain | |
| 2128 to him more specially, according to that nature which he has in common with other animals: and in virtue of this inclination, | |
| 2129 those things are said to belong to the natural law, "which nature has taught to all animals" [*Pandect. Just. I, tit. i], | |
| 2130 such as sexual intercourse, education of offspring and so forth. Thirdly, there is in man an inclination to good, according | |
| 2131 to the nature of his reason, which nature is proper to him: thus man has a natural inclination to know the truth about God, | |
| 2132 and to live in society: and in this respect, whatever pertains to this inclination belongs to the natural law; for instance, | |
| 2133 to | |
| 2134 shun ignorance, to avoid offending those among whom one has to live, and other such things regarding the above inclination. | |
| 2135 </p></div></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 co."><a name="37592" shape="rect"><span class="ref">[37592] Iª-IIae q. 94 a. 2 co.</span></a> Respondeo | |
| 2136 dicendum quod, sicut supra dictum est, praecepta legis naturae hoc | |
| 2137 modo se habent ad rationem practicam, sicut principia prima | |
| 2138 demonstrationum se habent ad rationem speculativam, utraque enim | |
| 2139 sunt quaedam principia per se nota. Dicitur autem aliquid per se | |
| 2140 notum dupliciter, uno modo, secundum se; alio modo, quoad nos. | |
| 2141 Secundum se quidem quaelibet propositio dicitur per se nota, cuius | |
| 2142 praedicatum est de ratione subiecti, contingit tamen quod ignoranti | |
| 2143 definitionem subiecti, talis propositio non erit per se nota. Sicut | |
| 2144 ista propositio, homo est rationale, est per se nota secundum sui | |
| 2145 naturam, quia qui dicit hominem, dicit rationale, et tamen | |
| 2146 ignoranti quid sit homo, haec propositio non est per se nota. Et | |
| 2147 inde est quod, sicut dicit Boetius, in libro de Hebdomad., quaedam | |
| 2148 sunt dignitates vel propositiones per se notae communiter omnibus, | |
| 2149 et huiusmodi sunt illae propositiones quarum termini sunt omnibus | |
| 2150 noti, ut, omne totum est maius sua parte, et, quae uni et eidem | |
| 2151 sunt aequalia, sibi invicem sunt aequalia. Quaedam vero | |
| 2152 propositiones sunt per se notae solis sapientibus, qui terminos | |
| 2153 propositionum intelligunt quid significent, sicut intelligenti quod | |
| 2154 Angelus non est corpus, per se notum est quod non est | |
| 2155 circumscriptive in loco, quod non est manifestum rudibus, qui hoc | |
| 2156 non capiunt. In his autem quae in apprehensione omnium cadunt, | |
| 2157 quidam ordo invenitur. Nam illud quod primo cadit in apprehensione, | |
| 2158 est ens, cuius intellectus includitur in omnibus quaecumque quis | |
| 2159 apprehendit. Et ideo primum principium indemonstrabile est quod non | |
| 2160 est simul affirmare et negare, quod fundatur supra rationem entis | |
| 2161 et non entis, et super hoc principio omnia alia fundantur, ut | |
| 2162 dicitur in IV Metaphys. Sicut autem ens est primum quod cadit in | |
| 2163 apprehensione simpliciter, ita bonum est primum quod cadit in | |
| 2164 apprehensione practicae rationis, quae ordinatur ad opus, omne enim | |
| 2165 agens agit propter finem, qui habet rationem boni. Et ideo primum | |
| 2166 principium in ratione practica est quod fundatur supra rationem | |
| 2167 boni, quae est, bonum est quod omnia appetunt. Hoc est ergo primum | |
| 2168 praeceptum legis, quod bonum est faciendum et prosequendum, et | |
| 2169 malum vitandum. Et super hoc fundantur omnia alia praecepta legis | |
| 2170 naturae, ut scilicet omnia illa facienda vel vitanda pertineant ad | |
| 2171 praecepta legis naturae, quae ratio practica naturaliter | |
| 2172 apprehendit esse bona humana. Quia vero bonum habet rationem finis, | |
| 2173 malum autem rationem contrarii, inde est quod omnia illa ad quae | |
| 2174 homo habet naturalem inclinationem, ratio naturaliter apprehendit | |
| 2175 ut bona, et per consequens ut opere prosequenda, et contraria eorum | |
| 2176 ut mala et vitanda. Secundum igitur ordinem inclinationum | |
| 2177 naturalium, est ordo praeceptorum legis naturae. Inest enim primo | |
| 2178 inclinatio homini ad bonum secundum naturam in qua communicat cum | |
| 2179 omnibus substantiis, prout scilicet quaelibet substantia appetit | |
| 2180 conservationem sui esse secundum suam naturam. Et secundum hanc | |
| 2181 inclinationem, pertinent ad legem naturalem ea per quae vita | |
| 2182 hominis conservatur, et contrarium impeditur. Secundo inest homini | |
| 2183 inclinatio ad aliqua magis specialia, secundum naturam in qua | |
| 2184 communicat cum ceteris animalibus. Et secundum hoc, dicuntur ea | |
| 2185 esse de lege naturali quae natura omnia animalia docuit, ut est | |
| 2186 coniunctio maris et feminae, et educatio liberorum, et similia. | |
| 2187 Tertio modo inest homini inclinatio ad bonum secundum naturam | |
| 2188 rationis, quae est sibi propria, sicut homo habet naturalem | |
| 2189 inclinationem ad hoc quod veritatem cognoscat de Deo, et ad hoc | |
| 2190 quod in societate vivat. Et secundum hoc, ad legem naturalem | |
| 2191 pertinent ea quae ad huiusmodi inclinationem spectant, utpote quod | |
| 2192 homo ignorantiam vitet, quod alios non offendat cum quibus debet | |
| 2193 conversari, et cetera huiusmodi quae ad hoc spectant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p9"> | |
| 2194 <b>Reply to Objection 1:</b> All these precepts of the law of nature have the character of one natural law, inasmuch as they flow from one first precept. | |
| 2195 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 ad 1"><a name="37593" shape="rect"><span class="ref">[37593] Iª-IIae q. 94 a. 2 ad 1</span></a> Ad primum | |
| 2196 ergo dicendum quod omnia ista praecepta legis naturae, inquantum | |
| 2197 referuntur ad unum primum praeceptum, habent rationem unius legis | |
| 2198 naturalis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p10"> | |
| 2199 <b>Reply to Objection 2:</b> All the inclinations of any parts whatsoever of human nature, e.g. of the concupiscible and irascible parts, in so far as | |
| 2200 they are ruled by reason, belong to the natural law, and are reduced to one first precept, as stated above: so that the precepts | |
| 2201 of the natural law are many in themselves, but are based on one common foundation. | |
| 2202 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 ad 2"><a name="37594" shape="rect"><span class="ref">[37594] Iª-IIae q. 94 a. 2 ad 2</span></a> Ad secundum | |
| 2203 dicendum quod omnes inclinationes quarumcumque partium humanae | |
| 2204 naturae, puta concupiscibilis et irascibilis, secundum quod | |
| 2205 regulantur ratione, pertinent ad legem naturalem, et reducuntur ad | |
| 2206 unum primum praeceptum, ut dictum est. Et secundum hoc, sunt multa | |
| 2207 praecepta legis naturae in seipsis, quae tamen communicant in una | |
| 2208 radice.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A2-p11"> | |
| 2209 <b>Reply to Objection 3:</b> Although reason is one in itself, yet it directs all things regarding man; so that whatever can be ruled by reason, is contained | |
| 2210 under the law of reason. | |
| 2211 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 2 ad 3"><a name="37595" shape="rect"><span class="ref">[37595] Iª-IIae q. 94 a. 2 ad 3</span></a> Ad tertium | |
| 2212 dicendum quod ratio, etsi in se una sit, tamen est ordinativa | |
| 2213 omnium quae ad homines spectant. Et secundum hoc, sub lege rationis | |
| 2214 continentur omnia ea quae ratione regulari possunt.</p></div></div></div><div id="FS_Q94_A3" class="div4"><h4 id="FS_Q94_A3-p0.1">Q. 94. A. 3. Whether all acts of virtue are prescribed by the natural law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p2"> | |
| 2215 <b>Objection 1:</b> It would seem that not all acts of virtue are prescribed by the natural law. Because, as stated above ( | |
| 2216 <a href="#FS_Q90_A2" id="FS_Q94_A3-p2.1" shape="rect">Q[90], A[2]</a>) it is essential to a law that it be ordained to the common good. But some acts of virtue are ordained to the private good | |
| 2217 of the individual, as is evident especially in regards to acts of temperance. Therefore not all acts of virtue are the subject | |
| 2218 of natural law. | |
| 2219 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 arg. 1"><a name="37596" shape="rect"><span class="ref">[37596] Iª-IIae q. 94 a. 3 arg. 1</span></a> Ad tertium | |
| 2220 sic proceditur. Videtur quod non omnes actus virtutum sint de lege | |
| 2221 naturae. Quia, ut supra dictum est, de ratione legis est ut | |
| 2222 ordinetur ad bonum commune. Sed quidam virtutum actus ordinantur ad | |
| 2223 bonum privatum alicuius, ut patet praecipue in actibus | |
| 2224 temperantiae. Non ergo omnes actus virtutum legi subduntur | |
| 2225 naturali.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p3"> | |
| 2226 <b>Objection 2:</b> Further, every sin is opposed to some virtuous act. If therefore all acts of virtue are prescribed by the natural law, it | |
| 2227 seems to follow that all sins are against nature: whereas this applies to certain special sins. | |
| 2228 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 arg. 2"><a name="37597" shape="rect"><span class="ref">[37597] Iª-IIae q. 94 a. 3 arg. 2</span></a> Praeterea, | |
| 2229 omnia peccata aliquibus virtuosis actibus opponuntur. Si igitur | |
| 2230 omnes actus virtutum sint de lege naturae, videtur ex consequenti | |
| 2231 quod omnia peccata sint contra naturam. Quod tamen specialiter de | |
| 2232 quibusdam peccatis dicitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p4"> | |
| 2233 <b>Objection 3:</b> Further, those things which are according to nature are common to all. But acts of virtue are not common to all: since a | |
| 2234 thing is virtuous in one, and vicious in another. Therefore not all acts of virtue are prescribed by the natural law. | |
| 2235 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 arg. 3"><a name="37598" shape="rect"><span class="ref">[37598] Iª-IIae q. 94 a. 3 arg. 3</span></a> Praeterea, | |
| 2236 in his quae sunt secundum naturam, omnes conveniunt. Sed in actibus | |
| 2237 virtutum non omnes conveniunt, aliquid enim est virtuosum uni, quod | |
| 2238 est alteri vitiosum. Ergo non omnes actus virtutum sunt de lege | |
| 2239 naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p5"> | |
| 2240 <b>On the contrary,</b> Damascene says (De Fide Orth. iii, 4) that "virtues are natural." Therefore virtuous acts also are a subject of the natural | |
| 2241 law. | |
| 2242 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 s. c."><a name="37599" shape="rect"><span class="ref">[37599] Iª-IIae q. 94 a. 3 s. c.</span></a> Sed contra | |
| 2243 est quod Damascenus dicit, in III libro, quod virtutes sunt | |
| 2244 naturales. Ergo et actus virtuosi subiacent legi naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p6"> | |
| 2245 <b>I answer that,</b> We may speak of virtuous acts in two ways: first, under the aspect of virtuous; secondly, as such and such acts considered | |
| 2246 in their proper species. If then we speak of acts of virtue, considered as virtuous, thus all virtuous acts belong to the | |
| 2247 natural law. For it has been stated | |
| 2248 <a href="#FS_Q94_A2" id="FS_Q94_A3-p6.1" shape="rect">(A[2])</a> that to the natural law belongs everything to which a man is inclined according to his nature. Now each thing is inclined | |
| 2249 naturally to an operation | |
| 2250 that is suitable to it according to its form: thus fire is inclined to give heat. Wherefore, since the rational soul is the | |
| 2251 proper form of man, there is in every man a natural inclination to act according to reason: and this is to act according to | |
| 2252 virtue. Consequently, considered thus, all acts of virtue are prescribed by the natural law: since each one's reason naturally | |
| 2253 dictates to him to act virtuously. But if we speak of virtuous acts, considered in themselves, i.e. in their proper species, | |
| 2254 thus not all virtuous acts are prescribed by the natural law: for many things are done virtuously, to which nature does not | |
| 2255 incline at first; but which, through the inquiry of reason, have been found by men to be conducive to well-living. | |
| 2256 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 co."><a name="37600" shape="rect"><span class="ref">[37600] Iª-IIae q. 94 a. 3 co.</span></a> Respondeo | |
| 2257 dicendum quod de actibus virtuosis dupliciter loqui possumus, uno | |
| 2258 modo, inquantum sunt virtuosi; alio modo, inquantum sunt tales | |
| 2259 actus in propriis speciebus considerati. Si igitur loquamur de | |
| 2260 actibus virtutum inquantum sunt virtuosi, sic omnes actus virtuosi | |
| 2261 pertinent ad legem naturae. Dictum est enim quod ad legem naturae | |
| 2262 pertinet omne illud ad quod homo inclinatur secundum suam naturam. | |
| 2263 Inclinatur autem unumquodque naturaliter ad operationem sibi | |
| 2264 convenientem secundum suam formam, sicut ignis ad calefaciendum. | |
| 2265 Unde cum anima rationalis sit propria forma hominis, naturalis | |
| 2266 inclinatio inest cuilibet homini ad hoc quod agat secundum | |
| 2267 rationem. Et hoc est agere secundum virtutem. Unde secundum hoc, | |
| 2268 omnes actus virtutum sunt de lege naturali, dictat enim hoc | |
| 2269 naturaliter unicuique propria ratio, ut virtuose agat. Sed si | |
| 2270 loquamur de actibus virtuosis secundum seipsos, prout scilicet in | |
| 2271 propriis speciebus considerantur, sic non omnes actus virtuosi sunt | |
| 2272 de lege naturae. Multa enim secundum virtutem fiunt, ad quae natura | |
| 2273 non primo inclinat; sed per rationis inquisitionem ea homines | |
| 2274 adinvenerunt, quasi utilia ad bene vivendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p7"> | |
| 2275 <b>Reply to Objection 1:</b> Temperance is about the natural concupiscences of food, drink and sexual matters, which are indeed ordained to the natural | |
| 2276 common good, just as other matters of law are ordained to the moral common good. | |
| 2277 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 ad 1"><a name="37601" shape="rect"><span class="ref">[37601] Iª-IIae q. 94 a. 3 ad 1</span></a> Ad primum | |
| 2278 ergo dicendum quod temperantia est circa concupiscentias naturales | |
| 2279 cibi et potus et venereorum, quae quidem ordinantur ad bonum | |
| 2280 commune naturae, sicut et alia legalia ordinantur ad bonum commune | |
| 2281 morale.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p8"> | |
| 2282 <b>Reply to Objection 2:</b> By human nature we may mean either that which is proper to man---and in this sense all sins, as being against reason, are | |
| 2283 also against nature, as Damascene states (De Fide Orth. ii, 30): or we may mean that nature which is common to man and other | |
| 2284 animals; and in this sense, certain special sins are said to be against nature; thus contrary to sexual intercourse, which | |
| 2285 is natural to all animals, is unisexual lust, which has received the special name of | |
| 2286 the unnatural crime. | |
| 2287 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 ad 2"><a name="37602" shape="rect"><span class="ref">[37602] Iª-IIae q. 94 a. 3 ad 2</span></a> Ad secundum | |
| 2288 dicendum quod natura hominis potest dici vel illa quae est propria | |
| 2289 homini, et secundum hoc, omnia peccata, inquantum sunt contra | |
| 2290 rationem, sunt etiam contra naturam, ut patet per Damascenum, in II | |
| 2291 libro. Vel illa quae est communis homini et aliis animalibus, et | |
| 2292 secundum hoc, quaedam specialia peccata dicuntur esse contra | |
| 2293 naturam; sicut contra commixtionem maris et feminae, quae est | |
| 2294 naturalis omnibus animalibus, est concubitus masculorum, quod | |
| 2295 specialiter dicitur vitium contra naturam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A3-p9"> | |
| 2296 <b>Reply to Objection 3:</b> This argument considers acts in themselves. For it is owing to the various conditions of men, that certain acts are virtuous | |
| 2297 for some, as being proportionate and becoming to them, while they are vicious for others, as being out of proportion to them. | |
| 2298 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 3 ad 3"><a name="37603" shape="rect"><span class="ref">[37603] Iª-IIae q. 94 a. 3 ad 3</span></a> Ad tertium | |
| 2299 dicendum quod ratio illa procedit de actibus secundum seipsos | |
| 2300 consideratis. Sic enim, propter diversas hominum conditiones, | |
| 2301 contingit quod aliqui actus sunt aliquibus virtuosi, tanquam eis | |
| 2302 proportionati et convenientes, qui tamen sunt aliis vitiosi, | |
| 2303 tanquam eis non proportionati.</p></div></div></div><div id="FS_Q94_A4" class="div4"><h4 id="FS_Q94_A4-p0.1">Q. 94. A. 4. Whether the natural law is the same in all men?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p2"> | |
| 2304 <b>Objection 1:</b> It would seem that the natural law is not the same in all. For it is stated in the Decretals (Dist. i) that "the natural | |
| 2305 law is that which is contained in the Law and the Gospel." But this is not common to all men; because, as it is written ( | |
| 2306 <a class="scripRef" id="FS_Q94_A4-p2.1" href="./asv.html#Rom.10.16" target="asv">Rom. 10:16</a>), "all do not obey the gospel." Therefore the natural law is not the same in all men. | |
| 2307 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 arg. 1"><a name="37604" shape="rect"><span class="ref">[37604] Iª-IIae q. 94 a. 4 arg. 1</span></a> Ad quartum | |
| 2308 sic proceditur. Videtur quod lex naturae non sit una apud omnes. | |
| 2309 Dicitur enim in decretis, dist. I, quod <i>ius naturale est quod in | |
| 2310 lege et in Evangelio continetur</i>. Sed hoc non est commune | |
| 2311 omnibus, quia, ut dicitur Rom. X, <i>non omnes obediunt | |
| 2312 Evangelio</i>. Ergo lex naturalis non est una apud omnes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p3"> | |
| 2313 <b>Objection 2:</b> Further, "Things which are according to the law are said to be just," as stated in Ethic. v. But it is stated in the same | |
| 2314 book that nothing is so universally just as not to be subject to change in regard to some men. Therefore even the natural | |
| 2315 law is not the same in all men. | |
| 2316 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 arg. 2"><a name="37605" shape="rect"><span class="ref">[37605] Iª-IIae q. 94 a. 4 arg. 2</span></a> Praeterea, | |
| 2317 ea quae sunt secundum legem, iusta esse dicuntur, ut dicitur in V | |
| 2318 Ethic. Sed in eodem libro dicitur quod nihil est ita iustum apud | |
| 2319 omnes, quin apud aliquos diversificetur. Ergo lex etiam naturalis | |
| 2320 non est apud omnes eadem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p4"> | |
| 2321 <b>Objection 3:</b> Further, as stated above ( | |
| 2322 <a href="#FS_Q94_A2" id="FS_Q94_A4-p4.1" shape="rect">AA[2]</a>,3), to the natural law belongs everything to which a man is inclined according to his nature. Now different men are naturally | |
| 2323 inclined to different things; some to the desire of pleasures, others to the desire of honors, and other men to other things. | |
| 2324 Therefore there is not one natural law for all. | |
| 2325 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 arg. 3"><a name="37606" shape="rect"><span class="ref">[37606] Iª-IIae q. 94 a. 4 arg. 3</span></a> Praeterea, | |
| 2326 ad legem naturae pertinet id ad quod homo secundum naturam suam | |
| 2327 inclinatur, ut supra dictum est. Sed diversi homines naturaliter ad | |
| 2328 diversa inclinantur, alii quidem ad concupiscentiam voluptatum, | |
| 2329 alii ad desideria honorum, alii ad alia. Ergo non est una lex | |
| 2330 naturalis apud omnes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p5"> | |
| 2331 <b>On the contrary,</b> Isidore says (Etym. v, 4): "The natural law is common to all nations." | |
| 2332 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 s. c."><a name="37607" shape="rect"><span class="ref">[37607] Iª-IIae q. 94 a. 4 s. c.</span></a> Sed contra | |
| 2333 est quod Isidorus dicit, in libro Etymol., <i>ius naturale est | |
| 2334 commune omnium nationum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q94_A4-p6"> | |
| 2335 <b>I answer that,</b> As stated above ( | |
| 2336 <a href="#FS_Q94_A2" id="FS_Q94_A4-p6.1" shape="rect">AA[2]</a>,3), to the natural law belongs those things to which a man is inclined naturally: and among these it is proper to man to | |
| 2337 be inclined to act according to reason. Now the process of reason is from the common to the proper, as stated in Phys. i. | |
| 2338 The speculative reason, however, is differently situated in this matter, from the practical reason. For, since the speculative | |
| 2339 reason is busied chiefly with the necessary | |
| 2340 things, which cannot be otherwise than they are, its proper conclusions, like the universal principles, contain the truth | |
| 2341 without fail. The practical reason, on the other hand, is busied with contingent matters, about which human actions are concerned: | |
| 2342 and consequently, although there is necessity in the general principles, the more we descend to matters of detail, the more | |
| 2343 frequently we encounter defects. Accordingly then in speculative matters truth is the same in all men, both as to | |
| 2344 principles and as to conclusions: although the truth is not known to all as regards the conclusions, but only as regards the | |
| 2345 principles which are called common notions. But in matters of action, truth or practical rectitude is not the same for all, | |
| 2346 as to matters of detail, but only as to the general principles: and where there is the same rectitude in matters of detail, | |
| 2347 it is not equally known to all. | |
| 2348 </p><p id="FS_Q94_A4-p7"> It is therefore evident that, as regards the general principles whether of speculative or of practical reason, truth or rectitude | |
| 2349 is the same for all, and is equally known by all. As to the proper conclusions of the speculative reason, the truth is the | |
| 2350 same for all, but is not equally known to all: thus it is true for all that the three angles of a triangle are together equal | |
| 2351 to two right angles, although it is not known to all. But as to the proper conclusions of the practical | |
| 2352 reason, neither is the truth or rectitude the same for all, nor, where it is the same, is it equally known by all. Thus it | |
| 2353 is right and true for all to act according to reason: and from this principle it follows as a proper conclusion, that goods | |
| 2354 entrusted to another should be restored to their owner. Now this is true for the majority of cases: but it may happen in a | |
| 2355 particular case that it would be injurious, and therefore unreasonable, to restore goods held in trust; for instance, if they | |
| 2356 are | |
| 2357 claimed for the purpose of fighting against one's country. And this principle will be found to fail the more, according as | |
| 2358 we descend further into detail, e.g. if one were to say that goods held in trust should be restored with such and such a guarantee, | |
| 2359 or in such and such a way; because the greater the number of conditions added, the greater the number of ways in which the | |
| 2360 principle may fail, so that it be not right to restore or not to restore. | |
| 2361 </p><p id="FS_Q94_A4-p8"> Consequently we must say that the natural law, as to general principles, is the same for all, both as to rectitude and as | |
| 2362 to knowledge. But as to certain matters of detail, which are conclusions, as it were, of those general principles, it is the | |
| 2363 same for all in the majority of cases, both as to rectitude and as to knowledge; and yet in some few cases it may fail, both | |
| 2364 as to rectitude, by reason of certain obstacles (just as natures subject to generation and corruption fail in | |
| 2365 some few cases on account of some obstacle), and as to knowledge, since in some the reason is perverted by passion, or evil | |
| 2366 habit, or an evil disposition of nature; thus formerly, theft, although it is expressly contrary to the natural law, was not | |
| 2367 considered wrong among the Germans, as Julius Caesar relates (De Bello Gall. vi). | |
| 2368 </p></div></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 co."><a name="37608" shape="rect"><span class="ref">[37608] Iª-IIae q. 94 a. 4 co.</span></a> Respondeo | |
| 2369 dicendum quod, sicut supra dictum est, ad legem naturae pertinent | |
| 2370 ea ad quae homo naturaliter inclinatur; inter quae homini proprium | |
| 2371 est ut inclinetur ad agendum secundum rationem. Ad rationem autem | |
| 2372 pertinet ex communibus ad propria procedere, ut patet ex I Physic. | |
| 2373 Aliter tamen circa hoc se habet ratio speculativa, et aliter ratio | |
| 2374 practica. Quia enim ratio speculativa praecipue negotiatur circa | |
| 2375 necessaria, quae impossibile est aliter se habere, absque aliquo | |
| 2376 defectu invenitur veritas in conclusionibus propriis, sicut et in | |
| 2377 principiis communibus. Sed ratio practica negotiatur circa | |
| 2378 contingentia, in quibus sunt operationes humanae, et ideo, etsi in | |
| 2379 communibus sit aliqua necessitas, quanto magis ad propria | |
| 2380 descenditur, tanto magis invenitur defectus. Sic igitur in | |
| 2381 speculativis est eadem veritas apud omnes tam in principiis quam in | |
| 2382 conclusionibus, licet veritas non apud omnes cognoscatur in | |
| 2383 conclusionibus, sed solum in principiis, quae dicuntur communes | |
| 2384 conceptiones. In operativis autem non est eadem veritas vel | |
| 2385 rectitudo practica apud omnes quantum ad propria, sed solum quantum | |
| 2386 ad communia, et apud illos apud quos est eadem rectitudo in | |
| 2387 propriis, non est aequaliter omnibus nota. Sic igitur patet quod, | |
| 2388 quantum ad communia principia rationis sive speculativae sive | |
| 2389 practicae, est eadem veritas seu rectitudo apud omnes, et | |
| 2390 aequaliter nota. Quantum vero ad proprias conclusiones rationis | |
| 2391 speculativae, est eadem veritas apud omnes, non tamen aequaliter | |
| 2392 omnibus nota, apud omnes enim verum est quod triangulus habet tres | |
| 2393 angulos aequales duobus rectis, quamvis hoc non sit omnibus notum. | |
| 2394 Sed quantum ad proprias conclusiones rationis practicae, nec est | |
| 2395 eadem veritas seu rectitudo apud omnes; nec etiam apud quos est | |
| 2396 eadem, est aequaliter nota. Apud omnes enim hoc rectum est et | |
| 2397 verum, ut secundum rationem agatur. Ex hoc autem principio sequitur | |
| 2398 quasi conclusio propria, quod deposita sint reddenda. Et hoc quidem | |
| 2399 ut in pluribus verum est, sed potest in aliquo casu contingere quod | |
| 2400 sit damnosum, et per consequens irrationabile, si deposita | |
| 2401 reddantur; puta si aliquis petat ad impugnandam patriam. Et hoc | |
| 2402 tanto magis invenitur deficere, quanto magis ad particularia | |
| 2403 descenditur, puta si dicatur quod deposita sunt reddenda cum tali | |
| 2404 cautione, vel tali modo, quanto enim plures conditiones | |
| 2405 particulares apponuntur, tanto pluribus modis poterit deficere, ut | |
| 2406 non sit rectum vel in reddendo vel in non reddendo. Sic igitur | |
| 2407 dicendum est quod lex naturae, quantum ad prima principia communia, | |
| 2408 est eadem apud omnes et secundum rectitudinem, et secundum | |
| 2409 notitiam. Sed quantum ad quaedam propria, quae sunt quasi | |
| 2410 conclusiones principiorum communium, est eadem apud omnes ut in | |
| 2411 pluribus et secundum rectitudinem et secundum notitiam, sed ut in | |
| 2412 paucioribus potest deficere et quantum ad rectitudinem, propter | |
| 2413 aliqua particularia impedimenta (sicut etiam naturae generabiles et | |
| 2414 corruptibiles deficiunt ut in paucioribus, propter impedimenta), et | |
| 2415 etiam quantum ad notitiam; et hoc propter hoc quod aliqui habent | |
| 2416 depravatam rationem ex passione, seu ex mala consuetudine, seu ex | |
| 2417 mala habitudine naturae; sicut apud germanos olim latrocinium non | |
| 2418 reputabatur iniquum, cum tamen sit expresse contra legem naturae, | |
| 2419 ut refert Iulius Caesar, in libro de bello Gallico.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p9"> | |
| 2420 <b>Reply to Objection 1:</b> The meaning of the sentence quoted is not that whatever is contained in the Law and the Gospel belongs to the natural law, | |
| 2421 since they contain many things that are above nature; but that whatever belongs to the natural law is fully contained in them. | |
| 2422 Wherefore Gratian, after saying that "the natural law is what is contained in the Law and the Gospel," adds at once, by way | |
| 2423 of example, "by which everyone is commanded to do to others as he would be done | |
| 2424 by." | |
| 2425 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 ad 1"><a name="37609" shape="rect"><span class="ref">[37609] Iª-IIae q. 94 a. 4 ad 1</span></a> Ad primum | |
| 2426 ergo dicendum quod verbum illud non est sic intelligendum quasi | |
| 2427 omnia quae in lege et in Evangelio continentur, sint de lege | |
| 2428 naturae, cum multa tradantur ibi supra naturam, sed quia ea quae | |
| 2429 sunt de lege naturae, plenarie ibi traduntur. Unde cum dixisset | |
| 2430 Gratianus quod <i>ius naturale est quod in lege et in Evangelio | |
| 2431 continetur</i>, statim, exemplificando, subiunxit, <i>quo quisque | |
| 2432 iubetur alii facere quod sibi vult fieri</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p10"> | |
| 2433 <b>Reply to Objection 2:</b> The saying of the Philosopher is to be understood of things that are naturally just, not as general principles, but as conclusions | |
| 2434 drawn from them, having rectitude in the majority of cases, but failing in a few. | |
| 2435 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 ad 2"><a name="37610" shape="rect"><span class="ref">[37610] Iª-IIae q. 94 a. 4 ad 2</span></a> Ad secundum | |
| 2436 dicendum quod verbum philosophi est intelligendum de his quae sunt | |
| 2437 naturaliter iusta non sicut principia communia, sed sicut quaedam | |
| 2438 conclusiones ex his derivatae; quae ut in pluribus rectitudinem | |
| 2439 habent, et ut in paucioribus deficiunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A4-p11"> | |
| 2440 <b>Reply to Objection 3:</b> As, in man, reason rules and commands the other powers, so all the natural inclinations belonging to the other powers must | |
| 2441 needs be directed according to reason. Wherefore it is universally right for all men, that all their inclinations should be | |
| 2442 directed according to reason. | |
| 2443 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 4 ad 3"><a name="37611" shape="rect"><span class="ref">[37611] Iª-IIae q. 94 a. 4 ad 3</span></a> Ad tertium | |
| 2444 dicendum quod, sicut ratio in homine dominatur et imperat aliis | |
| 2445 potentiis, ita oportet quod omnes inclinationes naturales ad alias | |
| 2446 potentias pertinentes ordinentur secundum rationem. Unde hoc est | |
| 2447 apud omnes communiter rectum, ut secundum rationem dirigantur omnes | |
| 2448 hominum inclinationes.</p></div></div></div><div id="FS_Q94_A5" class="div4"><h4 id="FS_Q94_A5-p0.1">Q. 94. A. 5. Whether the natural law can be changed?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p2"> | |
| 2449 <b>Objection 1:</b> It would seem that the natural law can be changed. Because on | |
| 2450 <a class="scripRef" id="FS_Q94_A5-p2.1" href="./asv.html#Sir.17.9" target="asv"> Ecclus. 17:9, </a> "He gave them instructions, and the law of life," the gloss says: "He wished the law of the letter to be written, in order | |
| 2451 to correct the law of nature." But that which is corrected is changed. Therefore the natural law can be changed. | |
| 2452 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 arg. 1"><a name="37612" shape="rect"><span class="ref">[37612] Iª-IIae q. 94 a. 5 arg. 1</span></a> Ad quintum | |
| 2453 sic proceditur. Videtur quod lex naturae mutari possit. Quia super | |
| 2454 illud Eccli. XVII, <i>addidit eis disciplinam et legem vitae</i>, | |
| 2455 dicit Glossa, <i>legem litterae, quantum ad correctionem legis | |
| 2456 naturalis, scribi voluit</i>. Sed illud quod corrigitur, mutatur. | |
| 2457 Ergo lex naturalis potest mutari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p3"> | |
| 2458 <b>Objection 2:</b> Further, the slaying of the innocent, adultery, and theft are against the natural law. But we find these things changed by | |
| 2459 God: as when God commanded Abraham to slay his innocent son ( | |
| 2460 <a class="scripRef" id="FS_Q94_A5-p3.1" href="./asv.html#Gen.22.2" target="asv">Gn. 22:2</a>); and when he ordered the Jews to borrow and purloin the vessels of the Egyptians ( | |
| 2461 <a class="scripRef" id="FS_Q94_A5-p3.2" href="./asv.html#Exod.12.35" target="asv">Ex. 12:35</a>); and when He commanded Osee to take to himself "a wife of fornications" ( | |
| 2462 <a class="scripRef" id="FS_Q94_A5-p3.3" href="./asv.html#Hos.1.2" target="asv">Osee 1:2</a>). Therefore the natural law can be changed. | |
| 2463 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 arg. 2"><a name="37613" shape="rect"><span class="ref">[37613] Iª-IIae q. 94 a. 5 arg. 2</span></a> Praeterea, | |
| 2464 contra legem naturalem est occisio innocentis, et etiam adulterium | |
| 2465 et furtum. Sed ista inveniuntur esse mutata a Deo, puta cum Deus | |
| 2466 praecepit Abrahae quod occideret filium innocentem, ut habetur Gen. | |
| 2467 XXII; et cum praecepit Iudaeis ut mutuata Aegyptiorum vasa | |
| 2468 subriperent, ut habetur Exod. XII; et cum praecepit Osee ut uxorem | |
| 2469 fornicariam acciperet, ut habetur Osee I. Ergo lex naturalis potest | |
| 2470 mutari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p4"> | |
| 2471 <b>Objection 3:</b> Further, Isidore says (Etym. 5:4) that "the | |
| 2472 possession of all things in common, and universal freedom, are matters of natural law." But these things are seen to be changed | |
| 2473 by human laws. Therefore it seems that the natural law is subject to change. | |
| 2474 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 arg. 3"><a name="37614" shape="rect"><span class="ref">[37614] Iª-IIae q. 94 a. 5 arg. 3</span></a> Praeterea, | |
| 2475 Isidorus dicit, in libro Etymol., quod <i>communis omnium | |
| 2476 possessio, et una libertas, est de iure naturali</i>. Sed haec | |
| 2477 videmus esse commutata per leges humanas. Ergo videtur quod lex | |
| 2478 naturalis sit mutabilis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p5"> | |
| 2479 <b>On the contrary,</b> It is said in the Decretals (Dist. v): "The natural law dates from the creation of the rational creature. It does not vary | |
| 2480 according to time, but remains unchangeable." | |
| 2481 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 s. c."><a name="37615" shape="rect"><span class="ref">[37615] Iª-IIae q. 94 a. 5 s. c.</span></a> Sed contra | |
| 2482 est quod dicitur in decretis, dist. V, <i>naturale ius ab exordio | |
| 2483 rationalis creaturae. Nec variatur tempore, sed immutabile | |
| 2484 permanet</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q94_A5-p6"> | |
| 2485 <b>I answer that,</b> A change in the natural law may be understood in two ways. First, by way of addition. In this sense nothing hinders the natural | |
| 2486 law from being changed: since many things for the benefit of human life have been added over and above the natural law, both | |
| 2487 by the Divine law and by human laws. | |
| 2488 </p><p id="FS_Q94_A5-p7"> Secondly, a change in the natural law may be understood by way of subtraction, so that what previously was according to the | |
| 2489 natural law, ceases to be so. In this sense, the natural law is altogether unchangeable in its first principles: but in its | |
| 2490 secondary principles, which, as we have said | |
| 2491 <a href="#FS_Q94_A4" id="FS_Q94_A5-p7.1" shape="rect">(A[4])</a>, are certain detailed proximate conclusions drawn from the first principles, the natural law is not changed so that what | |
| 2492 it prescribes be not right in most | |
| 2493 cases. But it may be changed in some particular cases of rare occurrence, through some special causes hindering the observance | |
| 2494 of such precepts, as stated above | |
| 2495 <a href="#FS_Q94_A4" id="FS_Q94_A5-p7.2" shape="rect">(A[4])</a>. | |
| 2496 </p></div></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 co."><a name="37616" shape="rect"><span class="ref">[37616] Iª-IIae q. 94 a. 5 co.</span></a> Respondeo | |
| 2497 dicendum quod lex naturalis potest intelligi mutari dupliciter. Uno | |
| 2498 modo, per hoc quod aliquid ei addatur. Et sic nihil prohibet legem | |
| 2499 naturalem mutari, multa enim supra legem naturalem superaddita | |
| 2500 sunt, ad humanam vitam utilia, tam per legem divinam, quam etiam | |
| 2501 per leges humanas. Alio modo intelligitur mutatio legis naturalis | |
| 2502 per modum subtractionis, ut scilicet aliquid desinat esse de lege | |
| 2503 naturali, quod prius fuit secundum legem naturalem. Et sic quantum | |
| 2504 ad prima principia legis naturae, lex naturae est omnino | |
| 2505 immutabilis. Quantum autem ad secunda praecepta, quae diximus esse | |
| 2506 quasi quasdam proprias conclusiones propinquas primis principiis, | |
| 2507 sic lex naturalis non immutatur quin ut in pluribus rectum sit | |
| 2508 semper quod lex naturalis habet. Potest tamen immutari in aliquo | |
| 2509 particulari, et in paucioribus, propter aliquas speciales causas | |
| 2510 impedientes observantiam talium praeceptorum, ut supra dictum | |
| 2511 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p8"> | |
| 2512 <b>Reply to Objection 1:</b> The written law is said to be given for the correction of the natural law, either because it supplies what was wanting to | |
| 2513 the natural law; or because the natural law was perverted in the hearts of some men, as to certain matters, so that they esteemed | |
| 2514 those things good which are naturally evil; which perversion stood in need of correction. | |
| 2515 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 ad 1"><a name="37617" shape="rect"><span class="ref">[37617] Iª-IIae q. 94 a. 5 ad 1</span></a> Ad primum | |
| 2516 ergo dicendum quod lex scripta dicitur esse data ad correctionem | |
| 2517 legis naturae, vel quia per legem scriptam suppletum est quod legi | |
| 2518 naturae deerat, vel quia lex naturae in aliquorum cordibus, quantum | |
| 2519 ad aliqua, corrupta erat intantum ut existimarent esse bona quae | |
| 2520 naturaliter sunt mala; et talis corruptio correctione | |
| 2521 indigebat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p9"> | |
| 2522 <b>Reply to Objection 2:</b> All men alike, both guilty and innocent, die the death of nature: which death of nature is inflicted by the power of God | |
| 2523 on account of original sin, according to | |
| 2524 <a class="scripRef" id="FS_Q94_A5-p9.1" href="./asv.html#iKgs.2.6" target="asv">1 Kings 2:6</a>: "The Lord killeth and maketh alive." Consequently, by the command of God, death can be inflicted on any man, guilty or innocent, | |
| 2525 without any injustice whatever. In like manner adultery is intercourse with another's wife; who is allotted to him by the | |
| 2526 law | |
| 2527 emanating from God. Consequently intercourse with any woman, by the command of God, is neither adultery nor fornication. The | |
| 2528 same applies to theft, which is the taking of another's property. For whatever is taken by the command of God, to Whom all | |
| 2529 things belong, is not taken against the will of its owner, whereas it is in this that theft consists. Nor is it only in human | |
| 2530 things, that whatever is commanded by God is right; but also in natural things, whatever is done by God, is, in some way, | |
| 2531 natural, as stated in the | |
| 2532 <a href="FP_x.html#FP_Q105_A6" id="FS_Q94_A5-p9.2" shape="rect">FP, Q[105], A[6]</a>, ad 1. | |
| 2533 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 ad 2"><a name="37618" shape="rect"><span class="ref">[37618] Iª-IIae q. 94 a. 5 ad 2</span></a> Ad secundum | |
| 2534 dicendum quod naturali morte moriuntur omnes communiter, tam | |
| 2535 nocentes quam innocentes. Quae quidem naturalis mors divina | |
| 2536 potestate inducitur propter peccatum originale; secundum illud I | |
| 2537 Reg. II, <i>dominus mortificat et vivificat</i>. Et ideo absque | |
| 2538 aliqua iniustitia, secundum mandatum Dei, potest infligi mors | |
| 2539 cuicumque homini, vel nocenti vel innocenti. Similiter etiam | |
| 2540 adulterium est concubitus cum uxore aliena, quae quidem est ei | |
| 2541 deputata secundum legem divinitus traditam. Unde ad quamcumque | |
| 2542 mulierem aliquis accedat ex mandato divino, non est adulterium nec | |
| 2543 fornicatio. Et eadem ratio est de furto, quod est acceptio rei | |
| 2544 alienae. Quidquid enim accipit aliquis ex mandato Dei, qui est | |
| 2545 dominus universorum, non accipit absque voluntate domini, quod est | |
| 2546 furari. Nec solum in rebus humanis quidquid a Deo mandatur, hoc | |
| 2547 ipso est debitum, sed etiam in rebus naturalibus quidquid a Deo | |
| 2548 fit, est quodammodo naturale, ut in primo dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A5-p10"> | |
| 2549 <b>Reply to Objection 3:</b> A thing is said to belong to the natural law in two ways. First, because nature inclines thereto: e.g. that one should not | |
| 2550 do harm to another. Secondly, because nature did not bring in the contrary: thus we might say that for man to be naked is | |
| 2551 of the natural law, because nature did not give him clothes, but art invented them. In this sense, "the possession of all | |
| 2552 things in common and universal freedom" are said to be of the natural law, because, to | |
| 2553 wit, the distinction of possessions and slavery were not brought in by nature, but devised by human reason for the benefit | |
| 2554 of human life. Accordingly the law of nature was not changed in this respect, except by addition. | |
| 2555 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 5 ad 3"><a name="37619" shape="rect"><span class="ref">[37619] Iª-IIae q. 94 a. 5 ad 3</span></a> Ad tertium | |
| 2556 dicendum quod aliquid dicitur esse de iure naturali dupliciter. Uno | |
| 2557 modo, quia ad hoc natura inclinat, sicut non esse iniuriam alteri | |
| 2558 faciendam. Alio modo, quia natura non induxit contrarium, sicut | |
| 2559 possemus dicere quod hominem esse nudum est de iure naturali, quia | |
| 2560 natura non dedit ei vestitum, sed ars adinvenit. Et hoc modo | |
| 2561 communis omnium possessio, et omnium una libertas, dicitur esse de | |
| 2562 iure naturali, quia scilicet distinctio possessionum et servitus | |
| 2563 non sunt inductae a natura, sed per hominum rationem, ad utilitatem | |
| 2564 humanae vitae. Et sic in hoc lex naturae non est mutata nisi per | |
| 2565 additionem.</p></div></div></div><div id="FS_Q94_A6" class="div4"><h4 id="FS_Q94_A6-p0.1">Q. 94. A. 6. Whether the law of nature can be abolished from the heart of man?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p2"> | |
| 2566 <b>Objection 1:</b> It would seem that the natural law can be abolished from the heart of man. Because on | |
| 2567 <a class="scripRef" id="FS_Q94_A6-p2.1" href="./asv.html#Rom.2.14" target="asv"> Rom. 2:14, </a> "When the Gentiles who have not the law," etc. a gloss says that "the law of righteousness, which sin had blotted out, is | |
| 2568 graven on the heart of man when he is restored by grace." But the law of righteousness is the law of nature. Therefore the | |
| 2569 law of nature can be blotted out. | |
| 2570 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 arg. 1"><a name="37620" shape="rect"><span class="ref">[37620] Iª-IIae q. 94 a. 6 arg. 1</span></a> Ad sextum | |
| 2571 sic proceditur. Videtur quod lex naturae possit a corde hominis | |
| 2572 aboleri. Quia Rom. II, super illud, <i>cum gentes, quae legem non | |
| 2573 habent,</i> etc., dicit Glossa quod <i>in interiori homine per | |
| 2574 gratiam innovato, lex iustitiae inscribitur, quam deleverat | |
| 2575 culpa</i>. Sed lex iustitiae est lex naturae. Ergo lex naturae | |
| 2576 potest deleri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p3"> | |
| 2577 <b>Objection 2:</b> Further, the law of grace is more efficacious than the law of nature. But the law of grace is blotted out by sin. Much more | |
| 2578 therefore can the law of nature be blotted out. | |
| 2579 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 arg. 2"><a name="37621" shape="rect"><span class="ref">[37621] Iª-IIae q. 94 a. 6 arg. 2</span></a> Praeterea, | |
| 2580 lex gratiae est efficacior quam lex naturae. Sed lex gratiae | |
| 2581 deletur per culpam. Ergo multo magis lex naturae potest deleri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p4"> | |
| 2582 <b>Objection 3:</b> Further, that which is established by law is made just. But many things are enacted by men, which are contrary to the law | |
| 2583 of nature. Therefore the law of nature can be abolished from the heart of man. | |
| 2584 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 arg. 3"><a name="37622" shape="rect"><span class="ref">[37622] Iª-IIae q. 94 a. 6 arg. 3</span></a> Praeterea, | |
| 2585 illud quod lege statuitur, inducitur quasi iustum. Sed multa sunt | |
| 2586 ab hominibus statuta contra legem naturae. Ergo lex naturae potest | |
| 2587 a cordibus hominum aboleri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p5"> | |
| 2588 <b>On the contrary,</b> Augustine says (Confess. ii): "Thy law is written in the hearts of men, which iniquity itself effaces not." But the law which | |
| 2589 is written in men's hearts is the natural law. Therefore the natural law cannot be blotted out. | |
| 2590 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 s. c."><a name="37623" shape="rect"><span class="ref">[37623] Iª-IIae q. 94 a. 6 s. c.</span></a> Sed contra | |
| 2591 est quod Augustinus dicit, in II Confess., <i>lex tua scripta est | |
| 2592 in cordibus hominum, quam nec ulla quidem delet iniquitas</i>. Sed | |
| 2593 lex scripta in cordibus hominum est lex naturalis. Ergo lex | |
| 2594 naturalis deleri non potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p6"> | |
| 2595 <b>I answer that,</b> As stated above ( | |
| 2596 <a href="#FS_Q94_A4" id="FS_Q94_A6-p6.1" shape="rect">AA[4]</a>,5), there belong to the natural law, first, certain most general precepts, that are known to all; and secondly, certain secondary | |
| 2597 and more detailed precepts, which are, as it were, conclusions following closely from first principles. As to those general | |
| 2598 principles, the natural law, in the abstract, can nowise be blotted out from men's hearts. But it is blotted out in the case | |
| 2599 of a particular action, in so far | |
| 2600 as reason is hindered from applying the general principle to a particular point of practice, on account of concupiscence or | |
| 2601 some other passion, as stated above (Q[77], A[2]). But as to the other, i.e. the secondary precepts, the natural law can be | |
| 2602 blotted out from the human heart, either by evil persuasions, just as in speculative matters errors occur in respect of necessary | |
| 2603 conclusions; or by vicious customs and corrupt habits, as among some men, theft, and even unnatural vices, as the Apostle | |
| 2604 states (Rom. i), were not esteemed sinful. | |
| 2605 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 co."><a name="37624" shape="rect"><span class="ref">[37624] Iª-IIae q. 94 a. 6 co.</span></a> Respondeo | |
| 2606 dicendum quod, sicut supra dictum est, ad legem naturalem pertinent | |
| 2607 primo quidem quaedam praecepta communissima, quae sunt omnibus | |
| 2608 nota, quaedam autem secundaria praecepta magis propria, quae sunt | |
| 2609 quasi conclusiones propinquae principiis. Quantum ergo ad illa | |
| 2610 principia communia, lex naturalis nullo modo potest a cordibus | |
| 2611 hominum deleri in universali. Deletur tamen in particulari | |
| 2612 operabili, secundum quod ratio impeditur applicare commune | |
| 2613 principium ad particulare operabile, propter concupiscentiam vel | |
| 2614 aliquam aliam passionem, ut supra dictum est. Quantum vero ad alia | |
| 2615 praecepta secundaria, potest lex naturalis deleri de cordibus | |
| 2616 hominum, vel propter malas persuasiones, eo modo quo etiam in | |
| 2617 speculativis errores contingunt circa conclusiones necessarias; vel | |
| 2618 etiam propter pravas consuetudines et habitus corruptos; sicut apud | |
| 2619 quosdam non reputabantur latrocinia peccata, vel etiam vitia contra | |
| 2620 naturam, ut etiam apostolus dicit, ad Rom. I.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p7"> | |
| 2621 <b>Reply to Objection 1:</b> Sin blots out the law of nature in particular cases, not universally, except perchance in regard to the secondary precepts | |
| 2622 of the natural law, in the way stated above. | |
| 2623 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 ad 1"><a name="37625" shape="rect"><span class="ref">[37625] Iª-IIae q. 94 a. 6 ad 1</span></a> Ad primum | |
| 2624 ergo dicendum quod culpa delet legem naturae in particulari, non | |
| 2625 autem in universali, nisi forte quantum ad secunda praecepta legis | |
| 2626 naturae, eo modo quo dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p8"> | |
| 2627 <b>Reply to Objection 2:</b> Although grace is more efficacious than nature, yet nature is more essential to man, and therefore more enduring. | |
| 2628 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 ad 2"><a name="37626" shape="rect"><span class="ref">[37626] Iª-IIae q. 94 a. 6 ad 2</span></a> Ad secundum | |
| 2629 dicendum quod gratia etsi sit efficacior quam natura, tamen natura | |
| 2630 essentialior est homini, et ideo magis permanens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q94_A6-p9"> | |
| 2631 <b>Reply to Objection 3:</b> This argument is true of the secondary precepts of the natural law, against which some legislators have framed certain enactments | |
| 2632 which are unjust. | |
| 2633 </p></div><div class="lat"><p class="latin" title="I-II q. 94 a. 6 ad 3"><a name="37627" shape="rect"><span class="ref">[37627] Iª-IIae q. 94 a. 6 ad 3</span></a> Ad tertium | |
| 2634 dicendum quod ratio illa procedit de secundis praeceptis legis | |
| 2635 naturae, contra quae aliqui legislatores statuta aliqua fecerunt, | |
| 2636 quae sunt iniqua.</p></div></div></div></div> | |
| 2637 <div id="FS_Q95" class="div3"> | |
| 2638 <h3 id="FS_Q95-p0.1">Q. 95. OF HUMAN LAW (FOUR ARTICLES)</h3> | |
| 2639 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 2640 <p id="FS_Q95-p2"> We must now consider human law; and (1) this law considered in itself; (2) its power; (3) its mutability. Under the first | |
| 2641 head there are four points of inquiry: | |
| 2642 </p><p id="FS_Q95-p3"><a href="#FS_Q95_A1"> (1) Its utility.</a></p><p id="FS_Q95-p4"><a href="#FS_Q95_A2"> (2) Its origin.</a></p><p id="FS_Q95-p5"><a href="#FS_Q95_A3"> (3) Its quality.</a></p><p id="FS_Q95-p6"><a href="#FS_Q95_A4"> (4) Its division.</a></p> | |
| 2643 </div></div><div class="lat"><p class="latin" title="I-II q. 95 pr."><a name="37628" shape="rect"><span class="ref">[37628] | |
| 2644 Iª-IIae q. 95 pr.</span></a> Deinde considerandum est de lege | |
| 2645 humana. Et primo quidem, de ipsa lege secundum se; secundo, de | |
| 2646 potestate eius; tertio, de eius mutabilitate. Circa primum | |
| 2647 quaeruntur quatuor. Primo, de utilitate ipsius. Secundo, de origine | |
| 2648 eius. Tertio, de qualitate ipsius. Quarto, de divisione | |
| 2649 eiusdem.</p></div></div></div> | |
| 2650 <div id="FS_Q95_A1" class="div4"><h4 id="FS_Q95_A1-p0.1">Q. 95. A. 1. Whether it was useful for laws to be framed by men?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p2"> | |
| 2651 <b>Objection 1:</b> It would seem that it was not useful for laws to be framed by men. Because the purpose of every law is that man be made good | |
| 2652 thereby, as stated above ( | |
| 2653 <a href="#FS_Q92_A1" id="FS_Q95_A1-p2.1" shape="rect">Q[92], A[1]</a>). But men are more to be induced to be good willingly by means of admonitions, than against their will, by means of laws. | |
| 2654 Therefore there was no need to frame laws. | |
| 2655 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 arg. 1"><a name="37629" shape="rect"><span class="ref">[37629] Iª-IIae q. 95 a. 1 arg. 1</span></a> Ad primum | |
| 2656 sic proceditur. Videtur quod non fuerit utile aliquas leges poni ab | |
| 2657 hominibus. Intentio enim cuiuslibet legis est ut per eam homines | |
| 2658 fiant boni, sicut supra dictum est. Sed homines magis inducuntur ad | |
| 2659 bonum voluntarii per monitiones, quam coacti per leges. Ergo non | |
| 2660 fuit necessarium leges ponere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p3"> | |
| 2661 <b>Objection 2:</b> Further, As the Philosopher says (Ethic. v, 4), "men have recourse to a judge as to animate justice." But animate justice | |
| 2662 is better than inanimate justice, which contained in laws. Therefore it would have been better for the execution of justice | |
| 2663 to be entrusted to the decision of judges, than to frame laws in addition. | |
| 2664 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 arg. 2"><a name="37630" shape="rect"><span class="ref">[37630] Iª-IIae q. 95 a. 1 arg. 2</span></a> Praeterea, | |
| 2665 sicut dicit philosophus, in V Ethic., <i>ad iudicem confugiunt | |
| 2666 homines sicut ad iustum animatum</i>. Sed iustitia animata est | |
| 2667 melior quam inanimata, quae legibus continetur. Ergo melius fuisset | |
| 2668 ut executio iustitiae committeretur arbitrio iudicum, quam quod | |
| 2669 super hoc lex aliqua ederetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p4"> | |
| 2670 <b>Objection 3:</b> Further, every law is framed for the direction of human actions, as is evident from what has been stated above ( | |
| 2671 <a href="#FS_Q90_A1" id="FS_Q95_A1-p4.1" shape="rect">Q[90], AA[1]</a>,2). But since human actions are about singulars, which are infinite in number, matter pertaining to the direction of human | |
| 2672 actions cannot be taken into sufficient consideration except by a wise man, who looks into each one of them. Therefore it | |
| 2673 would have been better for human acts to be directed by the judgment | |
| 2674 of wise men, than by the framing of laws. Therefore there was no need of human laws. | |
| 2675 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 arg. 3"><a name="37631" shape="rect"><span class="ref">[37631] Iª-IIae q. 95 a. 1 arg. 3</span></a> Praeterea, | |
| 2676 lex omnis directiva est actuum humanorum, ut ex supradictis patet. | |
| 2677 Sed cum humani actus consistant in singularibus, quae sunt | |
| 2678 infinita, non possunt ea quae ad directionem humanorum actuum | |
| 2679 pertinent, sufficienter considerari, nisi ab aliquo sapiente, qui | |
| 2680 inspiciat singula. Ergo melius fuisset arbitrio sapientum dirigi | |
| 2681 actus humanos, quam aliqua lege posita. Ergo non fuit necessarium | |
| 2682 leges humanas ponere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p5"> | |
| 2683 <b>On the contrary,</b> Isidore says (Etym. v, 20): "Laws were made that in fear thereof human audacity might be held in check, that innocence might | |
| 2684 be safeguarded in the midst of wickedness, and that the dread of punishment might prevent the wicked from doing harm." But | |
| 2685 these things are most necessary to mankind. Therefore it was necessary that human laws should be made. | |
| 2686 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 s. c."><a name="37632" shape="rect"><span class="ref">[37632] Iª-IIae q. 95 a. 1 s. c.</span></a> Sed contra | |
| 2687 est quod Isidorus dicit, in libro Etymol., <i>factae sunt leges ut | |
| 2688 earum metu humana coerceretur audacia, tutaque sit inter improbos | |
| 2689 innocentia, et in ipsis improbis formidato supplicio refrenetur | |
| 2690 nocendi facultas</i>. Sed haec sunt maxime necessaria humano | |
| 2691 generi. Ergo necessarium fuit ponere leges humanas.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p6"> | |
| 2692 <b>I answer that,</b> As stated above ( | |
| 2693 <a href="FS_v.html#FS_Q63_A1" id="FS_Q95_A1-p6.1" shape="rect">Q[63], A[1]</a>; | |
| 2694 <a href="#FS_Q94_A3" id="FS_Q95_A1-p6.2" shape="rect"> Q[94], A[3]</a>), man has a natural aptitude for virtue; but the perfection of virtue must be acquired by man by means of some kind of training. | |
| 2695 Thus we observe that man is helped by industry in his necessities, for instance, in food and clothing. Certain beginnings | |
| 2696 of these he has from nature, viz. his reason and his hands; but he has not the full complement, as other animals have, | |
| 2697 to whom nature has given sufficiency of clothing and food. Now it is difficult to see how man could suffice for himself in | |
| 2698 the matter of this training: since the perfection of virtue consists chiefly in withdrawing man from undue pleasures, to which | |
| 2699 above all man is inclined, and especially the young, who are more capable of being trained. Consequently a man needs to receive | |
| 2700 this training from another, whereby to arrive at the perfection of virtue. And as to those young people who are inclined | |
| 2701 to acts of virtue, by their good natural disposition, or by custom, or rather by the gift of God, paternal training suffices, | |
| 2702 which is by admonitions. But since some are found to be depraved, and prone to vice, and not easily amenable to words, it | |
| 2703 was necessary for such to be restrained from evil by force and fear, in order that, at least, they might desist from evil-doing, | |
| 2704 and leave others in peace, and that they themselves, by being habituated in this way, might be brought to do willingly | |
| 2705 what hitherto they did from fear, and thus become virtuous. Now this kind of training, which compels through fear of punishment, | |
| 2706 is the discipline of laws. Therefore in order that man might have peace and virtue, it was necessary for laws to be framed: | |
| 2707 for, as the Philosopher says (Polit. i, 2), "as man is the most noble of animals if he be perfect in virtue, so is he the | |
| 2708 lowest of all, if he be severed from law and righteousness"; because man can use his reason to devise means of satisfying | |
| 2709 his lusts and evil passions, which other animals are unable to do. | |
| 2710 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 co."><a name="37633" shape="rect"><span class="ref">[37633] Iª-IIae q. 95 a. 1 co.</span></a> Respondeo | |
| 2711 dicendum quod, sicut ex supradictis patet, homini naturaliter inest | |
| 2712 quaedam aptitudo ad virtutem; sed ipsa virtutis perfectio necesse | |
| 2713 est quod homini adveniat per aliquam disciplinam. Sicut etiam | |
| 2714 videmus quod per aliquam industriam subvenitur homini in suis | |
| 2715 necessitatibus, puta in cibo et vestitu, quorum initia quaedam | |
| 2716 habet a natura, scilicet rationem et manus, non autem ipsum | |
| 2717 complementum, sicut cetera animalia, quibus natura dedit | |
| 2718 sufficienter tegumentum et cibum. Ad hanc autem disciplinam non de | |
| 2719 facili invenitur homo sibi sufficiens. Quia perfectio virtutis | |
| 2720 praecipue consistit in retrahendo hominem ab indebitis | |
| 2721 delectationibus, ad quas praecipue homines sunt proni, et maxime | |
| 2722 iuvenes, circa quos efficacior est disciplina. Et ideo oportet quod | |
| 2723 huiusmodi disciplinam, per quam ad virtutem perveniatur, homines ab | |
| 2724 alio sortiantur. Et quidem quantum ad illos iuvenes qui sunt proni | |
| 2725 ad actus virtutum, ex bona dispositione naturae, vel consuetudine, | |
| 2726 vel magis divino munere, sufficit disciplina paterna, quae est per | |
| 2727 monitiones. Sed quia inveniuntur quidam protervi et ad vitia proni, | |
| 2728 qui verbis de facili moveri non possunt; necessarium fuit ut per | |
| 2729 vim et metum cohiberentur a malo, ut saltem sic male facere | |
| 2730 desistentes, et aliis quietam vitam redderent, et ipsi tandem per | |
| 2731 huiusmodi assuetudinem ad hoc perducerentur quod voluntarie | |
| 2732 facerent quae prius metu implebant, et sic fierent virtuosi. | |
| 2733 Huiusmodi autem disciplina cogens metu poenae, est disciplina | |
| 2734 legum. Unde necessarium fuit ad pacem hominum et virtutem, ut leges | |
| 2735 ponerentur, quia sicut philosophus dicit, in I Polit., <i>sicut | |
| 2736 homo, si sit perfectus virtute, est optimum animalium; sic, si sit | |
| 2737 separatus a lege et iustitia, est pessimum omnium</i>; quia homo | |
| 2738 habet arma rationis ad explendas concupiscentias et saevitias, quae | |
| 2739 non habent alia animalia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p7"> | |
| 2740 <b>Reply to Objection 1:</b> Men who are well disposed are led willingly to virtue by being admonished better than by coercion: but men who are evilly | |
| 2741 disposed are not led to virtue unless they are compelled. | |
| 2742 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 ad 1"><a name="37634" shape="rect"><span class="ref">[37634] Iª-IIae q. 95 a. 1 ad 1</span></a> Ad primum | |
| 2743 ergo dicendum quod homines bene dispositi melius inducuntur ad | |
| 2744 virtutem monitionibus voluntariis quam coactione, sed quidam male | |
| 2745 dispositi non ducuntur ad virtutem nisi cogantur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q95_A1-p8"> | |
| 2746 <b>Reply to Objection 2:</b> As the Philosopher says (Rhet. i, 1), "it is better that all things be regulated by law, than left to be decided by judges": | |
| 2747 and this for three reasons. First, because it is easier to find a few wise men competent to frame right laws, than to find | |
| 2748 the many who would be necessary to judge aright of each single case. Secondly, because those who make laws consider long beforehand | |
| 2749 what laws to make; whereas judgment on each single case has to be | |
| 2750 pronounced as soon as it arises: and it is easier for man to see what is right, by taking many instances into consideration, | |
| 2751 than by considering one solitary fact. Thirdly, because lawgivers judge in the abstract and of future events; whereas those | |
| 2752 who sit in judgment of things present, towards which they are affected by love, hatred, or some kind of cupidity; wherefore | |
| 2753 their judgment is perverted. | |
| 2754 </p><p id="FS_Q95_A1-p9"> Since then the animated justice of the judge is not found in every man, and since it can be deflected, therefore it was necessary, | |
| 2755 whenever possible, for the law to determine how to judge, and for very few matters to be left to the decision of men. | |
| 2756 </p></div></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 ad 2"><a name="37635" shape="rect"><span class="ref">[37635] Iª-IIae q. 95 a. 1 ad 2</span></a> Ad secundum | |
| 2757 dicendum quod, sicut philosophus dicit, I Rhetor., <i>melius est | |
| 2758 omnia ordinari lege, quam dimittere iudicum arbitrio</i>. Et hoc | |
| 2759 propter tria. Primo quidem, quia facilius est invenire paucos | |
| 2760 sapientes, qui sufficiant ad rectas leges ponendas, quam multos, | |
| 2761 qui requirerentur ad recte iudicandum de singulis. Secundo, quia | |
| 2762 illi qui leges ponunt, ex multo tempore considerant quid lege | |
| 2763 ferendum sit, sed iudicia de singularibus factis fiunt ex casibus | |
| 2764 subito exortis. Facilius autem ex multis consideratis potest homo | |
| 2765 videre quid rectum sit, quam solum ex aliquo uno facto. Tertio, | |
| 2766 quia legislatores iudicant in universali, et de futuris, sed | |
| 2767 homines iudiciis praesidentes iudicant de praesentibus, ad quae | |
| 2768 afficiuntur amore vel odio, aut aliqua cupiditate; et sic eorum | |
| 2769 depravatur iudicium. Quia ergo iustitia animata iudicis non | |
| 2770 invenitur in multis; et quia flexibilis est; ideo necessarium fuit, | |
| 2771 in quibuscumque est possibile, legem determinare quid iudicandum | |
| 2772 sit, et paucissima arbitrio hominum committere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A1-p10"> | |
| 2773 <b>Reply to Objection 3:</b> Certain individual facts which cannot be covered by the law "have necessarily to be committed to judges," as the Philosopher | |
| 2774 says in the same passage: for instance, "concerning something that has happened or not happened," and the like. | |
| 2775 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 1 ad 3"><a name="37636" shape="rect"><span class="ref">[37636] Iª-IIae q. 95 a. 1 ad 3</span></a> Ad tertium | |
| 2776 dicendum quod quaedam singularia, quae non possunt lege | |
| 2777 comprehendi, necesse est committere iudicibus, ut ibidem | |
| 2778 philosophus dicit, puta de eo quod est factum esse vel non esse, et | |
| 2779 de aliis huiusmodi.</p></div></div></div><div id="FS_Q95_A2" class="div4"><h4 id="FS_Q95_A2-p0.1">Q. 95. A. 2. Whether every human law is derived from the natural law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p2"> | |
| 2780 <b>Objection 1:</b> It would seem that not every human law is derived from the natural law. For the Philosopher says (Ethic. v, 7) that "the | |
| 2781 legal just is that which originally was a matter of indifference." But those things which arise from the natural law are not | |
| 2782 matters of indifference. Therefore the enactments of human laws are not derived from the natural law. | |
| 2783 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 arg. 1"><a name="37637" shape="rect"><span class="ref">[37637] Iª-IIae q. 95 a. 2 arg. 1</span></a> Ad secundum | |
| 2784 sic proceditur. Videtur quod non omnis lex humanitus posita a lege | |
| 2785 naturali derivetur. Dicit enim philosophus, in V Ethic., quod | |
| 2786 <i>iustum legale est quod ex principio quidem nihil differt utrum | |
| 2787 sic vel aliter fiat</i>. Sed in his quae oriuntur ex lege naturali, | |
| 2788 differt utrum sic vel aliter fiat. Ergo ea quae sunt legibus | |
| 2789 humanis statuta, non omnia derivantur a lege naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p3"> | |
| 2790 <b>Objection 2:</b> Further, positive law is contrasted with natural law, as stated by Isidore (Etym. v, 4) and the Philosopher (Ethic. v, 7). | |
| 2791 But those things which flow as conclusions from the general principles of the natural law belong to the natural law, as stated | |
| 2792 above ( | |
| 2793 <a href="#FS_Q94_A4" id="FS_Q95_A2-p3.1" shape="rect">Q[94], A[4]</a>). Therefore that which is established by human law does not belong to the natural law. | |
| 2794 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 arg. 2"><a name="37638" shape="rect"><span class="ref">[37638] Iª-IIae q. 95 a. 2 arg. 2</span></a> Praeterea, | |
| 2795 ius positivum dividitur contra ius naturale, ut patet per Isidorum, | |
| 2796 in libro Etymol., et per philosophum, in V Ethic. Sed ea quae | |
| 2797 derivantur a principiis communibus legis naturae sicut | |
| 2798 conclusiones, pertinent ad legem naturae, ut supra dictum est. Ergo | |
| 2799 ea quae sunt de lege humana, non derivantur a lege naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p4"> | |
| 2800 <b>Objection 3:</b> Further, the law of nature is the same for all; since the Philosopher says (Ethic. v, 7) that "the natural just is that which | |
| 2801 is equally valid everywhere." If therefore human laws were derived from the natural law, it would follow that they too are | |
| 2802 the same for all: which is clearly false. | |
| 2803 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 arg. 3"><a name="37639" shape="rect"><span class="ref">[37639] Iª-IIae q. 95 a. 2 arg. 3</span></a> Praeterea, | |
| 2804 lex naturae est eadem apud omnes, dicit enim philosophus, in V | |
| 2805 Ethic., quod <i>naturale iustum est quod ubique habet eandem | |
| 2806 potentiam</i>. Si igitur leges humanae a naturali lege | |
| 2807 derivarentur, sequeretur quod etiam ipsae essent eaedem apud omnes. | |
| 2808 Quod patet esse falsum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p5"> | |
| 2809 <b>Objection 4:</b> Further, it is possible to give a reason for things which are derived from the natural law. But "it is not possible to give | |
| 2810 the reason for all the legal enactments of the lawgivers," as the jurist says [*Pandect. Justin. lib. i, ff, tit. iii, v; | |
| 2811 De Leg. et Senat.]. Therefore not all human laws are derived from the natural law. | |
| 2812 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 arg. 4"><a name="37640" shape="rect"><span class="ref">[37640] Iª-IIae q. 95 a. 2 arg. 4</span></a> Praeterea, | |
| 2813 eorum quae a lege naturali derivantur, potest aliqua ratio | |
| 2814 assignari. Sed non omnium quae a maioribus lege statuta sunt, ratio | |
| 2815 reddi potest, ut iurisperitus dicit. Ergo non omnes leges humanae | |
| 2816 derivantur a lege naturali.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p6"> | |
| 2817 <b>On the contrary,</b> Tully says (Rhet. ii): "Things which emanated from nature and were approved by custom, were sanctioned by fear and reverence | |
| 2818 for the laws." | |
| 2819 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 s. c."><a name="37641" shape="rect"><span class="ref">[37641] Iª-IIae q. 95 a. 2 s. c.</span></a> Sed contra | |
| 2820 est quod Tullius dicit, in sua Rhetor., <i>res a natura profectas, | |
| 2821 et a consuetudine probatas, legum metus et religio sanxit</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q95_A2-p7"> | |
| 2822 <b>I answer that,</b> As Augustine says (De Lib. Arb. i, 5) "that which is not just seems to be no law at all": wherefore the force of a law depends | |
| 2823 on the extent of its justice. Now in human affairs a thing is said to be just, from being right, according to the rule of | |
| 2824 reason. But the first rule of reason is the law of nature, as is clear from what has been stated above ( | |
| 2825 <a href="#FS_Q91_A2" id="FS_Q95_A2-p7.1" shape="rect">Q[91], A[2]</a>, ad 2). Consequently every human law has just so much of the nature of | |
| 2826 law, as it is derived from the law of nature. But if in any point it deflects from the law of nature, it is no longer a law | |
| 2827 but a perversion of law. | |
| 2828 </p><p id="FS_Q95_A2-p8"> But it must be noted that something may be derived from the natural law in two ways: first, as a conclusion from premises, | |
| 2829 secondly, by way of determination of certain generalities. The first way is like to that by which, in sciences, demonstrated | |
| 2830 conclusions are drawn from the principles: while the second mode is likened to that whereby, in the arts, general forms are | |
| 2831 particularized as to details: thus the craftsman needs to determine the general form of a house to some | |
| 2832 particular shape. Some things are therefore derived from the general principles of the natural law, by way of conclusions; | |
| 2833 e.g. that "one must not kill" may be derived as a conclusion from the principle that "one should do harm to no man": while | |
| 2834 some are derived therefrom by way of determination; e.g. the law of nature has it that the evil-doer should be punished; but | |
| 2835 that he be punished in this or that way, is a determination of the law of nature. | |
| 2836 </p><p id="FS_Q95_A2-p9"> Accordingly both modes of derivation are found in the human law. But those things which are derived in the first way, are | |
| 2837 contained in human law not as emanating therefrom exclusively, but have some force from the natural law also. But those things | |
| 2838 which are derived in the second way, have no other force than that of human law. | |
| 2839 </p></div></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 co."><a name="37642" shape="rect"><span class="ref">[37642] Iª-IIae q. 95 a. 2 co.</span></a> Respondeo | |
| 2840 dicendum quod, sicut Augustinus dicit, in I de Lib. Arb., <i>non | |
| 2841 videtur esse lex, quae iusta non fuerit</i>. Unde inquantum habet | |
| 2842 de iustitia, intantum habet de virtute legis. In rebus autem | |
| 2843 humanis dicitur esse aliquid iustum ex eo quod est rectum secundum | |
| 2844 regulam rationis. Rationis autem prima regula est lex naturae, ut | |
| 2845 ex supradictis patet. Unde omnis lex humanitus posita intantum | |
| 2846 habet de ratione legis, inquantum a lege naturae derivatur. Si vero | |
| 2847 in aliquo, a lege naturali discordet, iam non erit lex sed legis | |
| 2848 corruptio. Sed sciendum est quod a lege naturali dupliciter potest | |
| 2849 aliquid derivari, uno modo, sicut conclusiones ex principiis; alio | |
| 2850 modo, sicut determinationes quaedam aliquorum communium. Primus | |
| 2851 quidem modus est similis ei quo in scientiis ex principiis | |
| 2852 conclusiones demonstrativae producuntur. Secundo vero modo simile | |
| 2853 est quod in artibus formae communes determinantur ad aliquid | |
| 2854 speciale, sicut artifex formam communem domus necesse est quod | |
| 2855 determinet ad hanc vel illam domus figuram. Derivantur ergo quaedam | |
| 2856 a principiis communibus legis naturae per modum conclusionum, sicut | |
| 2857 hoc quod est non esse occidendum, ut conclusio quaedam derivari | |
| 2858 potest ab eo quod est nulli esse malum faciendum. Quaedam vero per | |
| 2859 modum determinationis, sicut lex naturae habet quod ille qui | |
| 2860 peccat, puniatur; sed quod tali poena puniatur, hoc est quaedam | |
| 2861 determinatio legis naturae. Utraque igitur inveniuntur in lege | |
| 2862 humana posita. Sed ea quae sunt primi modi, continentur lege humana | |
| 2863 non tanquam sint solum lege posita, sed habent etiam aliquid | |
| 2864 vigoris ex lege naturali. Sed ea quae sunt secundi modi, ex sola | |
| 2865 lege humana vigorem habent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p10"> | |
| 2866 <b>Reply to Objection 1:</b> The Philosopher is speaking of those enactments which are by way of determination or specification of the precepts of the | |
| 2867 natural law. | |
| 2868 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 ad 1"><a name="37643" shape="rect"><span class="ref">[37643] Iª-IIae q. 95 a. 2 ad 1</span></a> Ad primum | |
| 2869 ergo dicendum quod philosophus loquitur de illis quae sunt lege | |
| 2870 posita per determinationem vel specificationem quandam praeceptorum | |
| 2871 legis naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p11"> | |
| 2872 <b>Reply to Objection 2:</b> This argument avails for those things that are derived from the natural law, by way of conclusions. | |
| 2873 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 ad 2"><a name="37644" shape="rect"><span class="ref">[37644] Iª-IIae q. 95 a. 2 ad 2</span></a> Ad secundum | |
| 2874 dicendum quod ratio illa procedit de his quae derivantur a lege | |
| 2875 naturae tanquam conclusiones.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A2-p12"> | |
| 2876 <b>Reply to Objection 3:</b> The general principles of the natural law cannot be applied to all men in the same way on account of the great variety of | |
| 2877 human affairs: and hence arises the diversity of positive laws among various people. | |
| 2878 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 ad 3"><a name="37645" shape="rect"><span class="ref">[37645] Iª-IIae q. 95 a. 2 ad 3</span></a> Ad tertium | |
| 2879 dicendum quod principia communia legis naturae non possunt eodem | |
| 2880 modo applicari omnibus, propter multam varietatem rerum humanarum. | |
| 2881 Et exinde provenit diversitas legis positivae apud diversos.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q95_A2-p13"> | |
| 2882 <b>Reply to Objection 4:</b> These words of the Jurist are to be understood as referring to decisions of rulers in determining particular points of the | |
| 2883 natural law: on which determinations the judgment of expert and prudent men is based as on its principles; in so far, to wit, | |
| 2884 as they see at once what is the best thing to decide. | |
| 2885 </p><p id="FS_Q95_A2-p14"> Hence the Philosopher says (Ethic. vi, 11) that in such matters, "we ought to pay as much attention to the undemonstrated | |
| 2886 sayings and opinions of persons who surpass us in experience, age and prudence, as to their demonstrations." | |
| 2887 </p></div></div><div class="lat"><p class="latin" title="I-II q. 95 a. 2 ad 4"><a name="37646" shape="rect"><span class="ref">[37646] Iª-IIae q. 95 a. 2 ad 4</span></a> Ad quartum | |
| 2888 dicendum quod verbum illud iurisperiti intelligendum est in his | |
| 2889 quae sunt introducta a maioribus circa particulares determinationes | |
| 2890 legis naturalis; ad quas quidem determinationes se habet expertorum | |
| 2891 et prudentum iudicium sicut ad quaedam principia; inquantum | |
| 2892 scilicet statim vident quid congruentius sit particulariter | |
| 2893 determinari. Unde philosophus dicit, in VI Ethic., quod <i>in | |
| 2894 talibus oportet attendere expertorum et seniorum vel prudentum | |
| 2895 indemonstrabilibus enuntiationibus et opinionibus, non minus quam | |
| 2896 demonstrationibus</i>.</p></div></div></div><div id="FS_Q95_A3" class="div4"><h4 id="FS_Q95_A3-p0.1">Q. 95. A. 3. Whether Isidore's description of the quality of positive law is appropriate?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A3-p2"> | |
| 2897 <b>Objection 1:</b> It would seem that Isidore's description of the quality of positive law is not appropriate, when he says (Etym. v, 21): "Law | |
| 2898 shall be virtuous, just, possible to nature, according to the custom of the country, suitable to place and time, necessary, | |
| 2899 useful; clearly expressed, lest by its obscurity it lead to misunderstanding; framed for no private benefit, but for the common | |
| 2900 good." Because he had previously expressed the quality of law in three conditions, | |
| 2901 saying that "law is anything founded on reason, provided that it foster religion, be helpful to discipline, and further the | |
| 2902 common weal." Therefore it was needless to add any further conditions to these. | |
| 2903 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 arg. 1"><a name="37647" shape="rect"><span class="ref">[37647] Iª-IIae q. 95 a. 3 arg. 1</span></a> Ad tertium | |
| 2904 sic proceditur. Videtur quod Isidorus inconvenienter qualitatem | |
| 2905 legis positivae describat, dicens, <i>erit lex honesta, iusta, | |
| 2906 possibilis secundum naturam, secundum consuetudinem patriae, loco | |
| 2907 temporique conveniens, necessaria, utilis; manifesta quoque, ne | |
| 2908 aliquid per obscuritatem in captionem contineat; nullo privato | |
| 2909 commodo, sed pro communi utilitate civium scripta</i>. Supra enim | |
| 2910 in tribus conditionibus qualitatem legis explicaverat, dicens, | |
| 2911 <i>lex erit omne quod ratione constiterit, dumtaxat quod religioni | |
| 2912 congruat, quod disciplinae conveniat, quod saluti proficiat</i>. | |
| 2913 Ergo superflue postmodum conditiones legis multiplicat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A3-p3"> | |
| 2914 <b>Objection 2:</b> Further, Justice is included in honesty, as Tully says (De Offic. vii). Therefore after saying "honest" it was superfluous | |
| 2915 to add "just." | |
| 2916 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 arg. 2"><a name="37648" shape="rect"><span class="ref">[37648] Iª-IIae q. 95 a. 3 arg. 2</span></a> Praeterea, | |
| 2917 iustitia pars est honestatis; ut Tullius dicit, in I de Offic. Ergo | |
| 2918 postquam dixerat honesta, superflue additur iusta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A3-p4"> | |
| 2919 <b>Objection 3:</b> Further, written law is condivided with custom, according to Isidore (Etym. ii, 10). Therefore it should not be stated in | |
| 2920 the definition of law that it is "according to the custom of the country." | |
| 2921 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 arg. 3"><a name="37649" shape="rect"><span class="ref">[37649] Iª-IIae q. 95 a. 3 arg. 3</span></a> Praeterea, | |
| 2922 lex scripta, secundum Isidorum, contra consuetudinem dividitur. Non | |
| 2923 ergo debuit in definitione legis poni quod esset secundum | |
| 2924 consuetudinem patriae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A3-p5"> | |
| 2925 <b>Objection 4:</b> Further, a thing may be necessary in two ways. It may be necessary simply, because it cannot be otherwise: and that which | |
| 2926 is necessary in this way, is not subject to human judgment, wherefore human law is not concerned with necessity of this kind. | |
| 2927 Again a thing may be necessary for an end: and this necessity is the same as usefulness. Therefore it is superfluous to say | |
| 2928 both "necessary" and "useful." | |
| 2929 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 arg. 4"><a name="37650" shape="rect"><span class="ref">[37650] Iª-IIae q. 95 a. 3 arg. 4</span></a> Praeterea, | |
| 2930 necessarium dupliciter dicitur. Scilicet id quod est necessarium | |
| 2931 simpliciter, quod impossibile est aliter se habere, et huiusmodi | |
| 2932 necessarium non subiacet humano iudicio, unde talis necessitas ad | |
| 2933 legem humanam non pertinet. Est etiam aliquid necessarium propter | |
| 2934 finem, et talis necessitas idem est quod utilitas. Ergo superflue | |
| 2935 utrumque ponitur, necessaria et utilis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A3-p6"> | |
| 2936 <b>On the contrary,</b> stands the authority of Isidore. | |
| 2937 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 s. c."><a name="37651" shape="rect"><span class="ref">[37651] Iª-IIae q. 95 a. 3 s. c.</span></a> Sed contra | |
| 2938 est auctoritas ipsius Isidori.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q95_A3-p7"> | |
| 2939 <b>I answer that,</b> Whenever a thing is for an end, its form must be determined proportionately to that end; as the form of a saw is such as | |
| 2940 to be suitable for cutting (Phys. ii, text. 88). Again, everything that is ruled and measured must have a form proportionate | |
| 2941 to its rule and measure. Now both these conditions are verified of human law: since it is both something ordained to an end; | |
| 2942 and is a rule or measure ruled or measured by a higher measure. And this higher measure is | |
| 2943 twofold, viz. the Divine law and the natural law, as explained above | |
| 2944 <a href="#FS_Q95_A2" id="FS_Q95_A3-p7.1" shape="rect">(A[2];</a> Q[93], A[3] ). Now the end of human law is to be useful to man, as the jurist states [*Pandect. Justin. lib. xxv, ff., tit. | |
| 2945 iii; De Leg. et Senat.]. Wherefore Isidore in determining the nature of law, lays down, at first, three conditions; viz. that | |
| 2946 it "foster religion," inasmuch as it is proportionate to the Divine law; that it be "helpful to discipline," inasmuch as it | |
| 2947 is proportionate to the | |
| 2948 nature law; and that it "further the common weal," inasmuch as it is proportionate to the utility of mankind. | |
| 2949 </p><p id="FS_Q95_A3-p8"> All the other conditions mentioned by him are reduced to these three. For it is called virtuous because it fosters religion. | |
| 2950 And when he goes on to say that it should be "just, possible to nature, according to the customs of the country, adapted to | |
| 2951 place and time," he implies that it should be helpful to discipline. For human discipline depends on first on the order of | |
| 2952 reason, to which he refers by saying "just": secondly, it depends on the ability of the agent; because | |
| 2953 discipline should be adapted to each one according to his ability, taking also into account the ability of nature (for the | |
| 2954 same burdens should be not laid on children as adults); and should be according to human customs; since man cannot live alone | |
| 2955 in society, paying no heed to others: thirdly, it depends on certain circumstances, in respect of which he says, "adapted | |
| 2956 to place and time." The remaining words, "necessary, useful," etc. mean that law should further the common weal: so that | |
| 2957 "necessity" refers to the removal of evils; "usefulness" to the attainment of good; "clearness of expression," to the need | |
| 2958 of preventing any harm ensuing from the law itself. And since, as stated above ( | |
| 2959 <a href="#FS_Q90_A2" id="FS_Q95_A3-p8.1" shape="rect">Q[90], A[2]</a>), law is ordained to the common good, this is expressed in the last part of the description. | |
| 2960 </p></div></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 co."><a name="37652" shape="rect"><span class="ref">[37652] Iª-IIae q. 95 a. 3 co.</span></a> Respondeo | |
| 2961 dicendum quod uniuscuiusque rei quae est propter finem, necesse est | |
| 2962 quod forma determinetur secundum proportionem ad finem; sicut forma | |
| 2963 serrae talis est qualis convenit sectioni; ut patet in II Physic. | |
| 2964 Quaelibet etiam res recta et mensurata oportet quod habeat formam | |
| 2965 proportionalem suae regulae et mensurae. Lex autem humana utrumque | |
| 2966 habet, quia et est aliquid ordinatum ad finem; et est quaedam | |
| 2967 regula vel mensura regulata vel mensurata quadam superiori mensura; | |
| 2968 quae quidem est duplex, scilicet lex divina et lex naturae, ut ex | |
| 2969 supradictis patet. Finis autem humanae legis est utilitas hominum; | |
| 2970 sicut etiam iurisperitus dicit. Et ideo Isidorus in conditione | |
| 2971 legis, primo quidem tria posuit, scilicet quod religioni congruat, | |
| 2972 inquantum scilicet est proportionata legi divinae; quod disciplinae | |
| 2973 conveniat, inquantum est proportionata legi naturae; quod saluti | |
| 2974 proficiat, inquantum est proportionata utilitati humanae. Et ad | |
| 2975 haec tria omnes aliae conditiones quas postea ponit, reducuntur. | |
| 2976 Nam quod dicitur honesta, refertur ad hoc quod religioni congruat. | |
| 2977 Quod autem subditur, <i>iusta, possibilis secundum naturam, | |
| 2978 secundum consuetudinem patriae, loco temporique conveniens</i>, | |
| 2979 additur ad hoc quod conveniat disciplinae. Attenditur enim humana | |
| 2980 disciplina primum quidem quantum ad ordinem rationis, qui | |
| 2981 importatur in hoc quod dicitur iusta. Secundo, quantum ad | |
| 2982 facultatem agentium. Debet enim esse disciplina conveniens | |
| 2983 unicuique secundum suam possibilitatem, observata etiam | |
| 2984 possibilitate naturae (non enim eadem sunt imponenda pueris, quae | |
| 2985 imponuntur viris perfectis); et secundum humanam consuetudinem; non | |
| 2986 enim potest homo solus in societate vivere, aliis morem non gerens. | |
| 2987 Tertio, quantum ad debitas circumstantias, dicit, loco temporique | |
| 2988 conveniens. Quod vero subditur, necessaria, utilis, etc., refertur | |
| 2989 ad hoc quod expediat saluti, ut necessitas referatur ad remotionem | |
| 2990 malorum; utilitas, ad consecutionem bonorum; manifestatio vero, ad | |
| 2991 cavendum nocumentum quod ex ipsa lege posset provenire. Et quia, | |
| 2992 sicut supra dictum est, lex ordinatur ad bonum commune, hoc ipsum | |
| 2993 in ultima parte determinationis ostenditur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A3-p9"> | |
| 2994 <b>Reply to Objections:</b> This suffices for the Replies to the Objections.</p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 3 ad arg."><a name="37653" shape="rect"><span class="ref">[37653] Iª-IIae q. 95 a. 3 ad arg.</span></a> Et per hoc | |
| 2995 patet responsio ad obiecta.</p></div></div></div><div id="FS_Q95_A4" class="div4"><h4 id="FS_Q95_A4-p0.1">Q. 95. A. 4. Whether Isidore's division of human laws is appropriate?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p2"> | |
| 2996 <b>Objection 1:</b> It would seem that Isidore wrongly divided human statutes or human law (Etym. v, 4, seqq.). For under this law he includes | |
| 2997 the "law of nations," so called, because, as he says, "nearly all nations use it." But as he says, "natural law is that which | |
| 2998 is common to all nations." Therefore the law of nations is not contained under positive human law, but rather under natural | |
| 2999 law. | |
| 3000 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 arg. 1"><a name="37654" shape="rect"><span class="ref">[37654] Iª-IIae q. 95 a. 4 arg. 1</span></a> Ad quartum | |
| 3001 sic proceditur. Videtur quod inconvenienter Isidorus divisionem | |
| 3002 legum humanarum ponat, sive iuris humani. Sub hoc enim iure | |
| 3003 comprehendit ius gentium, quod ideo sic nominatur, ut ipse dicit, | |
| 3004 quia eo omnes fere gentes utuntur. Sed sicut ipse dicit, <i>ius | |
| 3005 naturale est quod est commune omnium nationum</i>. Ergo ius gentium | |
| 3006 non continetur sub iure positivo humano, sed magis sub iure | |
| 3007 naturali.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p3"> | |
| 3008 <b>Objection 2:</b> Further, those laws which have the same force, seem to differ not formally but only materially. But "statutes, decrees of | |
| 3009 the commonalty, senatorial decrees," and the like which he mentions (Etym. v, 9), all have the same force. Therefore they | |
| 3010 do not differ, except materially. But art takes no notice of such a distinction: since it may go on to infinity. Therefore | |
| 3011 this division of human laws is not appropriate. | |
| 3012 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 arg. 2"><a name="37655" shape="rect"><span class="ref">[37655] Iª-IIae q. 95 a. 4 arg. 2</span></a> Praeterea, | |
| 3013 ea quae habent eandem vim, non videntur formaliter differre, sed | |
| 3014 solum materialiter. Sed leges, plebiscita, senatusconsulta, et alia | |
| 3015 huiusmodi quae ponit, omnia habent eandem vim. Ergo videtur quod | |
| 3016 non differant nisi materialiter. Sed talis distinctio in arte non | |
| 3017 est curanda, cum possit esse in infinitum. Ergo inconvenienter | |
| 3018 huiusmodi divisio humanarum legum introducitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p4"> | |
| 3019 <b>Objection 3:</b> Further, just as, in the state, there are princes, priests and soldiers, so are there other human offices. Therefore it seems | |
| 3020 that, as this division includes "military law," and "public law," referring to priests and magistrates; so also it should | |
| 3021 include other laws pertaining to other offices of the state. | |
| 3022 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 arg. 3"><a name="37656" shape="rect"><span class="ref">[37656] Iª-IIae q. 95 a. 4 arg. 3</span></a> Praeterea, | |
| 3023 sicut in civitate sunt principes et sacerdotes et milites, ita | |
| 3024 etiam sunt et alia hominum officia. Ergo videtur quod, sicut | |
| 3025 ponitur quoddam ius militare, et ius publicum, quod consistit in | |
| 3026 sacerdotibus et magistratibus; ita etiam debeant poni alia iura, ad | |
| 3027 alia officia civitatis pertinentia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p5"> | |
| 3028 <b>Objection 4:</b> Further, those things that are accidental should be passed over. But it is accidental to law that it be framed by this or | |
| 3029 that man. Therefore it is unreasonable to divide laws according to the names of lawgivers, so that one be called the "Cornelian" | |
| 3030 law, another the "Falcidian" law, etc. | |
| 3031 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 arg. 4"><a name="37657" shape="rect"><span class="ref">[37657] Iª-IIae q. 95 a. 4 arg. 4</span></a> Praeterea, | |
| 3032 ea quae sunt per accidens, sunt praetermittenda. Sed accidit legi | |
| 3033 ut ab hoc vel illo homine feratur. Ergo inconvenienter ponitur | |
| 3034 divisio legum humanarum ex nominibus legislatorum, ut scilicet | |
| 3035 quaedam dicatur Cornelia, quaedam Falcidia, et cetera.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p6"> | |
| 3036 <b>On the contrary,</b> The authority of Isidore (OBJ[1]) suffices. | |
| 3037 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 s. c."><a name="37658" shape="rect"><span class="ref">[37658] Iª-IIae q. 95 a. 4 s. c.</span></a> In | |
| 3038 contrarium auctoritas Isidori sufficiat.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q95_A4-p7"> | |
| 3039 <b>I answer that,</b> A thing can of itself be divided in respect of something contained in the notion of that thing. Thus a soul either rational | |
| 3040 or irrational is contained in the notion of animal: and therefore animal is divided properly and of itself in respect of its | |
| 3041 being rational or irrational; but not in the point of its being white or black, which are entirely beside the notion of animal. | |
| 3042 Now, in the notion of human law, many things are contained, in respect of any of | |
| 3043 which human law can be divided properly and of itself. For in the first place it belongs to the notion of human law, to be | |
| 3044 derived from the law of nature, as explained above | |
| 3045 <a href="#FS_Q95_A2" id="FS_Q95_A4-p7.1" shape="rect">(A[2])</a>. In this respect positive law is divided into the "law of nations" and "civil law," according to the two ways in which something | |
| 3046 may be derived from the law of nature, as stated above | |
| 3047 <a href="#FS_Q95_A2" id="FS_Q95_A4-p7.2" shape="rect">(A[2])</a>. Because, to the law of nations belong those things which are derived from | |
| 3048 the law of nature, as conclusions from premises, e.g. just buyings and sellings, and the like, without which men cannot live | |
| 3049 together, which is a point of the law of nature, since man is by nature a social animal, as is proved in Polit. i, 2. But | |
| 3050 those things which are derived from the law of nature by way of particular determination, belong to the civil law, according | |
| 3051 as each state decides on what is best for itself. | |
| 3052 </p><p id="FS_Q95_A4-p8"> Secondly, it belongs to the notion of human law, to be ordained to the common good of the state. In this respect human law | |
| 3053 may be divided according to the different kinds of men who work in a special way for the common good: e.g. priests, by praying | |
| 3054 to God for the people; princes, by governing the people; soldiers, by fighting for the safety of the people. Wherefore certain | |
| 3055 special kinds of law are adapted to these men. | |
| 3056 </p><p id="FS_Q95_A4-p9"> Thirdly, it belongs to the notion of human law, to be framed by that one who governs the community of the state, as shown | |
| 3057 above ( | |
| 3058 <a href="#FS_Q90_A3" id="FS_Q95_A4-p9.1" shape="rect">Q[90], A[3]</a>). In this respect, there are various human laws according to the various forms of government. Of these, according to the | |
| 3059 Philosopher (Polit. iii, 10) one is "monarchy," i.e. when the state is governed by one; and then we have "Royal Ordinances." | |
| 3060 Another form is "aristocracy," i.e. government by the best men or men | |
| 3061 of highest rank; and then we have the "Authoritative legal opinions" [Responsa Prudentum] and "Decrees of the Senate" [Senatus | |
| 3062 consulta]. Another form is "oligarchy," i.e. government by a few rich and powerful men; and then we have "Praetorian," also | |
| 3063 called "Honorary," law. Another form of government is that of the people, which is called "democracy," and there we have "Decrees | |
| 3064 of the commonalty" [Plebiscita]. There is also tyrannical government, which is altogether corrupt, which, therefore, | |
| 3065 has no corresponding law. Finally, there is a form of government made up of all these, and which is the best: and in this | |
| 3066 respect we have law sanctioned by the "Lords and Commons," as stated by Isidore (Etym. v, 4, seqq.). | |
| 3067 </p><p id="FS_Q95_A4-p10"> Fourthly, it belongs to the notion of human law to direct human actions. In this respect, according to the various matters | |
| 3068 of which the law treats, there are various kinds of laws, which are sometimes named after their authors: thus we have the | |
| 3069 "Lex Julia" about adultery, the "Lex Cornelia" concerning assassins, and so on, differentiated in this way, not on account | |
| 3070 of the authors, but on account of the matters to which they refer. | |
| 3071 </p></div></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 co."><a name="37659" shape="rect"><span class="ref">[37659] Iª-IIae q. 95 a. 4 co.</span></a> Respondeo | |
| 3072 dicendum quod unumquodque potest per se dividi secundum id quod in | |
| 3073 eius ratione continetur. Sicut in ratione animalis continetur | |
| 3074 anima, quae est rationalis vel irrationalis, et ideo animal proprie | |
| 3075 et per se dividitur secundum rationale et irrationale; non autem | |
| 3076 secundum album et nigrum, quae sunt omnino praeter rationem eius. | |
| 3077 Sunt autem multa de ratione legis humanae, secundum quorum | |
| 3078 quodlibet lex humana proprie et per se dividi potest. Est enim | |
| 3079 primo de ratione legis humanae quod sit derivata a lege naturae, ut | |
| 3080 ex dictis patet. Et secundum hoc dividitur ius positivum in ius | |
| 3081 gentium et ius civile, secundum duos modos quibus aliquid derivatur | |
| 3082 a lege naturae, ut supra dictum est. Nam ad ius gentium pertinent | |
| 3083 ea quae derivantur ex lege naturae sicut conclusiones ex | |
| 3084 principiis, ut iustae emptiones, venditiones, et alia huiusmodi, | |
| 3085 sine quibus homines ad invicem convivere non possent; quod est de | |
| 3086 lege naturae, quia homo est naturaliter animal sociale, ut probatur | |
| 3087 in I Polit. Quae vero derivantur a lege naturae per modum | |
| 3088 particularis determinationis, pertinent ad ius civile, secundum | |
| 3089 quod quaelibet civitas aliquid sibi accommodum determinat. Secundo | |
| 3090 est de ratione legis humanae quod ordinetur ad bonum commune | |
| 3091 civitatis. Et secundum hoc lex humana dividi potest secundum | |
| 3092 diversitatem eorum qui specialiter dant operam ad bonum commune, | |
| 3093 sicut sacerdotes, pro populo Deum orantes; principes, populum | |
| 3094 gubernantes; et milites, pro salute populi pugnantes. Et ideo istis | |
| 3095 hominibus specialia quaedam iura aptantur. Tertio est de ratione | |
| 3096 legis humanae ut instituatur a gubernante communitatem civitatis, | |
| 3097 sicut supra dictum est. Et secundum hoc distinguuntur leges humanae | |
| 3098 secundum diversa regimina civitatum. Quorum unum, secundum | |
| 3099 philosophum, in III Polit., est regnum, quando scilicet civitas | |
| 3100 gubernatur ab uno, et secundum hoc accipiuntur constitutiones | |
| 3101 principum. Aliud vero regimen est aristocratia, idest principatus | |
| 3102 optimorum, vel optimatum, et secundum hoc sumuntur responsa | |
| 3103 prudentum, et etiam senatusconsulta. Aliud regimen est oligarchia, | |
| 3104 idest principatus paucorum divitum et potentum, et secundum hoc | |
| 3105 sumitur ius praetorium, quod etiam honorarium dicitur. Aliud autem | |
| 3106 regimen est populi, quod nominatur democratia, et secundum hoc | |
| 3107 sumuntur plebiscita. Aliud autem est tyrannicum, quod est omnino | |
| 3108 corruptum, unde ex hoc non sumitur aliqua lex. Est etiam aliquod | |
| 3109 regimen ex istis commixtum, quod est optimum, et secundum hoc | |
| 3110 sumitur lex, <i>quam maiores natu simul cum plebibus sanxerunt</i>, | |
| 3111 ut Isidorus dicit. Quarto vero de ratione legis humanae est quod | |
| 3112 sit directiva humanorum actuum. Et secundum hoc, secundum diversa | |
| 3113 de quibus leges feruntur, distinguuntur leges, quae interdum ab | |
| 3114 auctoribus nominantur, sicut distinguitur lex Iulia de adulteriis, | |
| 3115 lex Cornelia de sicariis, et sic de aliis, non propter auctores, | |
| 3116 sed propter res de quibus sunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p11"> | |
| 3117 <b>Reply to Objection 1:</b> The law of nations is indeed, in some way, natural to man, in so far as he is a reasonable being, because it is derived from | |
| 3118 the natural law by way of a conclusion that is not very remote from its premises. Wherefore men easily agreed thereto. Nevertheless | |
| 3119 it is distinct from the natural law, especially it is distinct from the natural law which is common to all animals. | |
| 3120 </p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 ad 1"><a name="37660" shape="rect"><span class="ref">[37660] Iª-IIae q. 95 a. 4 ad 1</span></a> Ad primum | |
| 3121 ergo dicendum quod ius gentium est quidem aliquo modo naturale | |
| 3122 homini, secundum quod est rationalis, inquantum derivatur a lege | |
| 3123 naturali per modum conclusionis quae non est multum remota a | |
| 3124 principiis. Unde de facili in huiusmodi homines consenserunt. | |
| 3125 Distinguitur tamen a lege naturali, maxime ab eo quod est omnibus | |
| 3126 animalibus communis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q95_A4-p12"> | |
| 3127 <b>Reply to Objections 2--4:</b> The Replies to the other Objections are evident from what has been said.</p></div><div class="lat"><p class="latin" title="I-II q. 95 a. 4 ad 2"><a name="37661" shape="rect"><span class="ref">[37661] Iª-IIae q. 95 a. 4 ad 2</span></a> Ad alia patet | |
| 3128 responsio ex his quae dicta sunt.</p></div></div></div></div> | |
| 3129 <div id="FS_Q96" class="div3"> | |
| 3130 <h3 id="FS_Q96-p0.1">Q. 96. OF THE POWER OF HUMAN LAW (SIX ARTICLES)</h3> | |
| 3131 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 3132 <p id="FS_Q96-p2"> We must now consider the power of human law. Under this head there are six points of inquiry:</p><p id="FS_Q96-p3"><a href="#FS_Q96_A1"> (1) Whether human law should be framed for the community?</a></p><p id="FS_Q96-p4"><a href="#FS_Q96_A2"> (2) Whether human law should repress all vices?</a></p><p id="FS_Q96-p5"><a href="#FS_Q96_A3"> (3) Whether human law is competent to direct all acts of virtue?</a></p><p id="FS_Q96-p6"><a href="#FS_Q96_A4"> (4) Whether it binds man in conscience?</a></p><p id="FS_Q96-p7"><a href="#FS_Q96_A5"> (5) Whether all men are subject to human law?</a></p><p id="FS_Q96-p8"><a href="#FS_Q96_A6"> (6) Whether those who are under the law may act beside the letter of the law?</a></p> | |
| 3133 </div></div><div class="lat"><p class="latin" title="I-II q. 96 pr."><a name="37662" shape="rect"><span class="ref">[37662] | |
| 3134 Iª-IIae q. 96 pr.</span></a> Deinde considerandum est de | |
| 3135 potestate legis humanae. Et circa hoc quaeruntur sex. Primo, utrum | |
| 3136 lex humana debeat poni in communi. Secundo, utrum lex humana debeat | |
| 3137 omnia vitia cohibere. Tertio, utrum omnium virtutum actus habeat | |
| 3138 ordinare. Quarto, utrum imponat homini necessitatem quantum ad | |
| 3139 forum conscientiae. Quinto, utrum omnes homines legi humanae | |
| 3140 subdantur. Sexto, utrum his qui sunt sub lege, liceat agere praeter | |
| 3141 verba legis.</p></div></div></div> | |
| 3142 <div id="FS_Q96_A1" class="div4"><h4 id="FS_Q96_A1-p0.1">Q. 96. A. 1. Whether human law should be framed for the community rather than for the individual?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p2"> | |
| 3143 <b>Objection 1:</b> It would seem that human law should be framed not for the community, but rather for the individual. For the Philosopher says | |
| 3144 (Ethic. v, 7) that "the legal just . . . includes all particular acts of legislation . . . and all those matters which are | |
| 3145 the subject of decrees," which are also individual matters, since decrees are framed about individual actions. Therefore law | |
| 3146 is framed not only for the community, but also for the individual. | |
| 3147 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 arg. 1"><a name="37663" shape="rect"><span class="ref">[37663] Iª-IIae q. 96 a. 1 arg. 1</span></a> Ad primum | |
| 3148 sic proceditur. Videtur quod lex humana non debeat poni in communi, | |
| 3149 sed magis in particulari. Dicit enim philosophus, in V Ethic., quod | |
| 3150 <i>legalia sunt quaecumque in singularibus lege ponunt; et etiam | |
| 3151 sententialia</i>, quae sunt etiam singularia, quia de singularibus | |
| 3152 actibus sententiae feruntur. Ergo lex non solum ponitur in communi, | |
| 3153 sed etiam in singulari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p3"> | |
| 3154 <b>Objection 2:</b> Further, law is the director of human acts, as stated above ( | |
| 3155 <a href="#FS_Q90_A1" id="FS_Q96_A1-p3.1" shape="rect">Q[90], AA[1]</a>,2). But human acts are about individual matters. Therefore human laws should be framed, not for the community, but rather | |
| 3156 for the individual. | |
| 3157 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 arg. 2"><a name="37664" shape="rect"><span class="ref">[37664] Iª-IIae q. 96 a. 1 arg. 2</span></a> Praeterea, | |
| 3158 lex est directiva humanorum actuum, ut supra dictum est. Sed humani | |
| 3159 actus in singularibus consistunt. Ergo leges humanae non debent in | |
| 3160 universali ferri, sed magis in singulari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p4"> | |
| 3161 <b>Objection 3:</b> Further, law is a rule and measure of human acts, as stated above ( | |
| 3162 <a href="#FS_Q90_A1" id="FS_Q96_A1-p4.1" shape="rect">Q[90], AA[1]</a>,2). But a measure should be most certain, as stated in Metaph. x. Since therefore in human acts no general proposition can | |
| 3163 be so certain as not to fail in some individual cases, it seems that laws should be framed not in general but for individual | |
| 3164 cases. | |
| 3165 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 arg. 3"><a name="37665" shape="rect"><span class="ref">[37665] Iª-IIae q. 96 a. 1 arg. 3</span></a> Praeterea, | |
| 3166 lex est regula et mensura humanorum actuum, ut supra dictum est. | |
| 3167 Sed mensura debet esse certissima, ut dicitur in X Metaphys. Cum | |
| 3168 ergo in actibus humanis non possit esse aliquod universale certum, | |
| 3169 quin in particularibus deficiat; videtur quod necesse sit leges non | |
| 3170 in universali, sed in singulari poni.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p5"> | |
| 3171 <b>On the contrary,</b> The jurist says (Pandect. Justin. lib. i, tit. iii, art. ii; De legibus, etc.) that "laws should be made to suit the majority | |
| 3172 of instances; and they are not framed according to what may possibly happen in an individual case." | |
| 3173 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 s. c."><a name="37666" shape="rect"><span class="ref">[37666] Iª-IIae q. 96 a. 1 s. c.</span></a> Sed contra | |
| 3174 est quod iurisperitus dicit, quod <i>iura constitui oportet in his | |
| 3175 quae saepius accidunt, ex his autem quae forte uno casu accidere | |
| 3176 possunt, iura non constituuntur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p6"> | |
| 3177 <b>I answer that,</b> Whatever is for an end should be proportionate to that end. Now the end of law is the common good; because, as Isidore says | |
| 3178 (Etym. v, 21) that "law should be framed, not for any private benefit, but for the common good of all the citizens." Hence | |
| 3179 human laws should be proportionate to the common good. Now the common good comprises many things. Wherefore law should take | |
| 3180 account of many things, as to persons, as to matters, and as to times. Because the | |
| 3181 community of the state is composed of many persons; and its good is procured by many actions; nor is it established to endure | |
| 3182 for only a short time, but to last for all time by the citizens succeeding one another, as Augustine says (De Civ. Dei ii, | |
| 3183 21; xxii, 6). | |
| 3184 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 co."><a name="37667" shape="rect"><span class="ref">[37667] Iª-IIae q. 96 a. 1 co.</span></a> Respondeo | |
| 3185 dicendum quod unumquodque quod est propter finem, necesse est quod | |
| 3186 sit fini proportionatum. Finis autem legis est bonum commune, quia, | |
| 3187 ut Isidorus dicit, in libro Etymol., <i>nullo privato commodo, sed | |
| 3188 pro communi utilitate civium lex debet esse conscripta</i>. Unde | |
| 3189 oportet leges humanas esse proportionatas ad bonum commune. Bonum | |
| 3190 autem commune constat ex multis. Et ideo oportet quod lex ad multa | |
| 3191 respiciat, et secundum personas, et secundum negotia, et secundum | |
| 3192 tempora. Constituitur enim communitas civitatis ex multis personis; | |
| 3193 et eius bonum per multiplices actiones procuratur; nec ad hoc solum | |
| 3194 instituitur quod aliquo modico tempore duret, sed quod omni tempore | |
| 3195 perseveret per civium successionem, ut Augustinus dicit, in XXII de | |
| 3196 Civ. Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p7"> | |
| 3197 <b>Reply to Objection 1:</b> The Philosopher (Ethic. v, 7) divides the legal just, i.e. positive law, into three parts. For some things are laid down | |
| 3198 simply in a general way: and these are the general laws. Of these he says that "the legal is that which originally was a matter | |
| 3199 of indifference, but which, when enacted, is so no longer": as the fixing of the ransom of a captive. Some things affect the | |
| 3200 community in one respect, and individuals in another. These are called | |
| 3201 "privileges," i.e. "private laws," as it were, because they regard private persons, although their power extends to many matters; | |
| 3202 and in regard to these, he adds, "and further, all particular acts of legislation." Other matters are legal, not through being | |
| 3203 laws, but through being applications of general laws to particular cases: such are decrees which have the force of law; and | |
| 3204 in regard to these, he adds "all matters subject to decrees." | |
| 3205 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 ad 1"><a name="37668" shape="rect"><span class="ref">[37668] Iª-IIae q. 96 a. 1 ad 1</span></a> Ad primum | |
| 3206 ergo dicendum quod philosophus in V Ethic. ponit tres partes iusti | |
| 3207 legalis, quod est ius positivum. Sunt enim quaedam quae simpliciter | |
| 3208 in communi ponuntur. Et haec sunt leges communes. Et quantum ad | |
| 3209 huiusmodi, dicit quod <i>legale est quod ex principio quidem nihil | |
| 3210 differt sic vel aliter, quando autem ponitur, differt</i>, puta | |
| 3211 quod captivi statuto pretio redimantur. Quaedam vero sunt quae sunt | |
| 3212 communia quantum ad aliquid, et singularia quantum ad aliquid. Et | |
| 3213 huiusmodi dicuntur privilegia, quasi leges privatae, quia | |
| 3214 respiciunt singulares personas, et tamen potestas eorum extenditur | |
| 3215 ad multa negotia. Et quantum ad hoc, subdit, <i>adhuc quaecumque in | |
| 3216 singularibus lege ponunt</i>. Dicuntur etiam quaedam legalia, non | |
| 3217 quia sint leges, sed propter applicationem legum communium ad | |
| 3218 aliqua particularia facta; sicut sunt sententiae, quae pro iure | |
| 3219 habentur. Et quantum ad hoc, subdit, et sententialia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p8"> | |
| 3220 <b>Reply to Objection 2:</b> A principle of direction should be applicable to many; wherefore (Metaph. x, text. 4) the Philosopher says that all things | |
| 3221 belonging to one genus, are measured by one, which is the principle in that genus. For if there were as many rules or measures | |
| 3222 as there are things measured or ruled, they would cease to be of use, since their use consists in being applicable to many | |
| 3223 things. Hence law would be of no use, if it did not extend further than to one | |
| 3224 single act. Because the decrees than to one single act. Because the decrees of prudent men are made for the purpose of directing | |
| 3225 individual actions; whereas law is a general precept, as stated above ( | |
| 3226 <a href="#FS_Q92_A2" id="FS_Q96_A1-p8.1" shape="rect">Q[92], A[2]</a>, OBJ[2]). | |
| 3227 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 ad 2"><a name="37669" shape="rect"><span class="ref">[37669] Iª-IIae q. 96 a. 1 ad 2</span></a> Ad secundum | |
| 3228 dicendum quod illud quod est directivum, oportet esse plurium | |
| 3229 directivum, unde in X Metaphys., philosophus dicit quod omnia quae | |
| 3230 sunt unius generis, mensurantur aliquo uno, quod est primum in | |
| 3231 genere illo. Si enim essent tot regulae vel mensurae quot sunt | |
| 3232 mensurata vel regulata, cessaret utilitas regulae vel mensurae, | |
| 3233 quae est ut ex uno multa possint cognosci. Et ita nulla esset | |
| 3234 utilitas legis, si non se extenderet nisi ad unum singularem actum. | |
| 3235 Ad singulares enim actus dirigendos dantur singularia praecepta | |
| 3236 prudentium, sed lex est praeceptum commune, ut supra dictum | |
| 3237 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A1-p9"> | |
| 3238 <b>Reply to Objection 3:</b> "We must not seek the same degree of certainty in all things" (Ethic. i, 3). Consequently in contingent matters, such as | |
| 3239 natural and human things, it is enough for a thing to be certain, as being true in the greater number of instances, though | |
| 3240 at times and less frequently it fail. | |
| 3241 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 1 ad 3"><a name="37670" shape="rect"><span class="ref">[37670] Iª-IIae q. 96 a. 1 ad 3</span></a> Ad tertium | |
| 3242 dicendum quod non est eadem certitudo quaerenda in omnibus, ut in I | |
| 3243 Ethic. dicitur. Unde in rebus contingentibus, sicut sunt naturalia | |
| 3244 et res humanae, sufficit talis certitudo ut aliquid sit verum ut in | |
| 3245 pluribus, licet interdum deficiat in paucioribus.</p></div></div></div><div id="FS_Q96_A2" class="div4"><h4 id="FS_Q96_A2-p0.1">Q. 96. A. 2. Whether it belongs to the human law to repress all vices?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p2"> | |
| 3246 <b>Objection 1:</b> It would seem that it belongs to human law to repress all vices. For Isidore says (Etym. v, 20) that "laws were made in order | |
| 3247 that, in fear thereof, man's audacity might be held in check." But it would not be held in check sufficiently, unless all | |
| 3248 evils were repressed by law. Therefore human laws should repress all evils. | |
| 3249 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 arg. 1"><a name="37671" shape="rect"><span class="ref">[37671] Iª-IIae q. 96 a. 2 arg. 1</span></a> Ad secundum | |
| 3250 sic proceditur. Videtur quod ad legem humanam pertineat omnia vitia | |
| 3251 cohibere. Dicit enim Isidorus, in libro Etymol., quod <i>leges sunt | |
| 3252 factae ut earum metu coerceatur audacia</i>. Non autem sufficienter | |
| 3253 coerceretur, nisi quaelibet mala cohiberentur per legem. Ergo lex | |
| 3254 humana debet quaelibet mala cohibere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p3"> | |
| 3255 <b>Objection 2:</b> Further, the intention of the lawgiver is to make the citizens virtuous. But a man cannot be virtuous unless he forbear from | |
| 3256 all kinds of vice. Therefore it belongs to human law to repress all vices. | |
| 3257 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 arg. 2"><a name="37672" shape="rect"><span class="ref">[37672] Iª-IIae q. 96 a. 2 arg. 2</span></a> Praeterea, | |
| 3258 intentio legislatoris est cives facere virtuosos. Sed non potest | |
| 3259 esse aliquis virtuosus, nisi ab omnibus vitiis compescatur. Ergo ad | |
| 3260 legem humanam pertinet omnia vitia compescere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p4"> | |
| 3261 <b>Objection 3:</b> Further, human law is derived from the natural law, as stated above ( | |
| 3262 <a href="#FS_Q95_A2" id="FS_Q96_A2-p4.1" shape="rect">Q[95], A[2]</a>). But all vices are contrary to the law of nature. Therefore human law should repress all vices. | |
| 3263 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 arg. 3"><a name="37673" shape="rect"><span class="ref">[37673] Iª-IIae q. 96 a. 2 arg. 3</span></a> Praeterea, | |
| 3264 lex humana a lege naturali derivatur, ut supra dictum est. Sed | |
| 3265 omnia vitia repugnant legi naturae. Ergo lex humana omnia vitia | |
| 3266 debet cohibere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p5"> | |
| 3267 <b>On the contrary,</b> We read in De Lib. Arb. i, 5: "It seems to me that the law which is written for the governing of the people rightly permits | |
| 3268 these things, and that Divine providence punishes them." But Divine providence punishes nothing but vices. Therefore human | |
| 3269 law rightly allows some vices, by not repressing them. | |
| 3270 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 s. c."><a name="37674" shape="rect"><span class="ref">[37674] Iª-IIae q. 96 a. 2 s. c.</span></a> Sed contra | |
| 3271 est quod dicitur in I de Lib. Arb., <i>videtur mihi legem istam | |
| 3272 quae populo regendo scribitur, recte ista permittere, et divinam | |
| 3273 providentiam vindicare</i>. Sed divina providentia non vindicat | |
| 3274 nisi vitia. Ergo recte lex humana permittit aliqua vitia, non | |
| 3275 cohibendo ipsa.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q96_A2-p6"> | |
| 3276 <b>I answer that,</b> As stated above ( | |
| 3277 <a href="#FS_Q90_A1" id="FS_Q96_A2-p6.1" shape="rect">Q[90], AA[1]</a>,2), law is framed as a rule or measure of human acts. Now a measure should be homogeneous with that which it measures, as | |
| 3278 stated in Metaph. x, text. 3,4, since different things are measured by different measures. Wherefore laws imposed on men should | |
| 3279 also be in keeping with their condition, for, as Isidore says (Etym. v, 21), law should be "possible both according to nature, | |
| 3280 and according to the customs | |
| 3281 of the country." Now possibility or faculty of action is due to an interior habit or disposition: since the same thing is | |
| 3282 not possible to one who has not a virtuous habit, as is possible to one who has. Thus the same is not possible to a child | |
| 3283 as to a full-grown man: for which reason the law for children is not the same as for adults, since many things are permitted | |
| 3284 to children, which in an adult are punished by law or at any rate are open to blame. In like manner many things are permissible | |
| 3285 to | |
| 3286 men not perfect in virtue, which would be intolerable in a virtuous man. | |
| 3287 </p><p id="FS_Q96_A2-p7"> Now human law is framed for a number of human beings, the majority of whom are not perfect in virtue. Wherefore human laws | |
| 3288 do not forbid all vices, from which the virtuous abstain, but only the more grievous vices, from which it is possible for | |
| 3289 the majority to abstain; and chiefly those that are to the hurt of others, without the prohibition of which human society | |
| 3290 could not be maintained: thus human law prohibits murder, theft and such like. | |
| 3291 </p></div></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 co."><a name="37675" shape="rect"><span class="ref">[37675] Iª-IIae q. 96 a. 2 co.</span></a> Respondeo | |
| 3292 dicendum quod, sicut iam dictum est, lex ponitur ut quaedam regula | |
| 3293 vel mensura humanorum actuum. Mensura autem debet esse homogenea | |
| 3294 mensurato, ut dicitur in X Metaphys., diversa enim diversis | |
| 3295 mensuris mensurantur. Unde oportet quod etiam leges imponantur | |
| 3296 hominibus secundum eorum conditionem, quia, ut Isidorus dicit. | |
| 3297 <i>Lex debet esse possibilis et secundum naturam, et secundum | |
| 3298 consuetudinem patriae</i>. Potestas autem sive facultas operandi ex | |
| 3299 interiori habitu seu dispositione procedit, non enim idem est | |
| 3300 possibile ei qui non habet habitum virtutis, et virtuoso; sicut | |
| 3301 etiam non est idem possibile puero et viro perfecto. Et propter hoc | |
| 3302 non ponitur eadem lex pueris quae ponitur adultis, multa enim | |
| 3303 pueris permittuntur quae in adultis lege puniuntur, vel etiam | |
| 3304 vituperantur. Et similiter multa sunt permittenda hominibus non | |
| 3305 perfectis virtute, quae non essent toleranda in hominibus | |
| 3306 virtuosis. Lex autem humana ponitur multitudini hominum, in qua | |
| 3307 maior pars est hominum non perfectorum virtute. Et ideo lege humana | |
| 3308 non prohibentur omnia vitia, a quibus virtuosi abstinent; sed solum | |
| 3309 graviora, a quibus possibile est maiorem partem multitudinis | |
| 3310 abstinere; et praecipue quae sunt in nocumentum aliorum, sine | |
| 3311 quorum prohibitione societas humana conservari non posset, sicut | |
| 3312 prohibentur lege humana homicidia et furta et huiusmodi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p8"> | |
| 3313 <b>Reply to Objection 1:</b> Audacity seems to refer to the assailing of others. Consequently it belongs to those sins chiefly whereby one's neighbor | |
| 3314 is injured: and these sins are forbidden by human law, as stated. | |
| 3315 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 ad 1"><a name="37676" shape="rect"><span class="ref">[37676] Iª-IIae q. 96 a. 2 ad 1</span></a> Ad primum | |
| 3316 ergo dicendum quod audacia pertinere videtur ad invasionem aliorum. | |
| 3317 Unde praecipue pertinet ad illa peccata quibus iniuria proximis | |
| 3318 irrogatur; quae lege humana prohibentur, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p9"> | |
| 3319 <b>Reply to Objection 2:</b> The purpose of human law is to lead men to virtue, not suddenly, but gradually. Wherefore it does not lay upon the multitude | |
| 3320 of imperfect men the burdens of those who are already virtuous, viz. that they should abstain from all evil. Otherwise these | |
| 3321 imperfect ones, being unable to bear such precepts, would break out into yet greater evils: thus it is written ( | |
| 3322 <a class="scripRef" id="FS_Q96_A2-p9.1" href="./asv.html#Ps.30.33" target="asv">Ps. 30:33</a>): "He that violently bloweth his nose, bringeth out blood"; | |
| 3323 and ( | |
| 3324 <a class="scripRef" id="FS_Q96_A2-p9.2" href="./asv.html#Matt.9.17" target="asv">Mat. 9:17</a>) that if "new wine," i.e. precepts of a perfect life, "is put into old bottles," i.e. into imperfect men, "the bottles break, | |
| 3325 and the wine runneth out," i.e. the precepts are despised, and those men, from contempt, break into evils worse still. | |
| 3326 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 ad 2"><a name="37677" shape="rect"><span class="ref">[37677] Iª-IIae q. 96 a. 2 ad 2</span></a> Ad secundum | |
| 3327 dicendum quod lex humana intendit homines inducere ad virtutem, non | |
| 3328 subito, sed gradatim. Et ideo non statim multitudini imperfectorum | |
| 3329 imponit ea quae sunt iam virtuosorum, ut scilicet ab omnibus malis | |
| 3330 abstineant. Alioquin imperfecti, huiusmodi praecepta ferre non | |
| 3331 valentes, in deteriora mala prorumperent, sicut dicitur Prov. XXX, | |
| 3332 <i>qui nimis emungit, elicit sanguinem</i>; et Matth. IX dicitur | |
| 3333 quod, si vinum novum, idest praecepta perfectae vitae, mittatur in | |
| 3334 utres veteres, idest in homines imperfectos, utres rumpuntur, et | |
| 3335 vinum effunditur, idest, praecepta contemnuntur, et homines ex | |
| 3336 contemptu ad peiora mala prorumpunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A2-p10"> | |
| 3337 <b>Reply to Objection 3:</b> The natural law is a participation in us of the eternal law: while human law falls short of the eternal law. Now Augustine | |
| 3338 says (De Lib. Arb. i, 5): "The law which is framed for the government of states, allows and leaves unpunished many things | |
| 3339 that are punished by Divine providence. Nor, if this law does not attempt to do everything, is this a reason why it should | |
| 3340 be blamed for what it does." Wherefore, too, human law does not prohibit everything | |
| 3341 that is forbidden by the natural law. | |
| 3342 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 2 ad 3"><a name="37678" shape="rect"><span class="ref">[37678] Iª-IIae q. 96 a. 2 ad 3</span></a> Ad tertium | |
| 3343 dicendum quod lex naturalis est quaedam participatio legis aeternae | |
| 3344 in nobis, lex autem humana deficit a lege aeterna. Dicit enim | |
| 3345 Augustinus, in I de Lib. Arb., <i>lex ista quae regendis | |
| 3346 civitatibus fertur, multa concedit atque impunita relinquit, quae | |
| 3347 per divinam providentiam vindicantur. Neque enim quia non omnia | |
| 3348 facit, ideo quae facit, improbanda sunt</i>. Unde etiam lex humana | |
| 3349 non omnia potest prohibere quae prohibet lex naturae.</p></div></div></div><div id="FS_Q96_A3" class="div4"><h4 id="FS_Q96_A3-p0.1">Q. 96. A. 3. Whether human law prescribes acts of all the virtues?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p2"> | |
| 3350 <b>Objection 1:</b> It would seem that human law does not prescribe acts of all the virtues. For vicious acts are contrary to acts of virtue. | |
| 3351 But human law does not prohibit all vices, as stated above | |
| 3352 <a href="#FS_Q96_A2" id="FS_Q96_A3-p2.1" shape="rect">(A[2])</a>. Therefore neither does it prescribe all acts of virtue. | |
| 3353 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 arg. 1"><a name="37679" shape="rect"><span class="ref">[37679] Iª-IIae q. 96 a. 3 arg. 1</span></a> Ad tertium | |
| 3354 sic proceditur. Videtur quod lex humana non praecipiat actus omnium | |
| 3355 virtutum. Actibus enim virtutum opponuntur actus vitiosi. Sed lex | |
| 3356 humana non prohibet omnia vitia, ut dictum est. Ergo etiam non | |
| 3357 praecipit actus omnium virtutum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p3"> | |
| 3358 <b>Objection 2:</b> Further, a virtuous act proceeds from a virtue. But virtue is the end of law; so that whatever is from a virtue, cannot come | |
| 3359 under a precept of law. Therefore human law does not prescribe all acts of virtue. | |
| 3360 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 arg. 2"><a name="37680" shape="rect"><span class="ref">[37680] Iª-IIae q. 96 a. 3 arg. 2</span></a> Praeterea, | |
| 3361 actus virtutis a virtute procedit. Sed virtus est finis legis, et | |
| 3362 ita quod est ex virtute, sub praecepto legis cadere non potest. | |
| 3363 Ergo lex humana non praecipit actus omnium virtutum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p4"> | |
| 3364 <b>Objection 3:</b> Further, law is ordained to the common good, as stated above ( | |
| 3365 <a href="#FS_Q90_A2" id="FS_Q96_A3-p4.1" shape="rect">Q[90], A[2]</a>). But some acts of virtue are ordained, not to the common good, but to private good. Therefore the law does not prescribe | |
| 3366 all acts of virtue. | |
| 3367 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 arg. 3"><a name="37681" shape="rect"><span class="ref">[37681] Iª-IIae q. 96 a. 3 arg. 3</span></a> Praeterea, | |
| 3368 lex ordinatur ad bonum commune, ut dictum est. Sed quidam actus | |
| 3369 virtutum non ordinantur ad bonum commune, sed ad bonum privatum. | |
| 3370 Ergo lex non praecipit actus omnium virtutum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p5"> | |
| 3371 <b>On the contrary,</b> The Philosopher says (Ethic. v, 1) that the law "prescribes the performance of the acts of a brave man . . . and the acts | |
| 3372 of the temperate man . . . and the acts of the meek man: and in like manner as regards the other virtues and vices, prescribing | |
| 3373 the former, forbidding the latter." | |
| 3374 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 s. c."><a name="37682" shape="rect"><span class="ref">[37682] Iª-IIae q. 96 a. 3 s. c.</span></a> Sed contra | |
| 3375 est quod philosophus dicit, in V Ethic., quod <i>praecipit lex | |
| 3376 fortis opera facere, et quae temperati, et quae mansueti; similiter | |
| 3377 autem secundum alias virtutes et malitias, haec quidem iubens, haec | |
| 3378 autem prohibens</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p6"> | |
| 3379 <b>I answer that,</b> The species of virtues are distinguished by their objects, as explained above ( | |
| 3380 <a href="FS_iv.html#FS_Q54_A2" id="FS_Q96_A3-p6.1" shape="rect">Q[54], A[2]</a>; | |
| 3381 <a href="FS_v.html#FS_Q60_A1" id="FS_Q96_A3-p6.2" shape="rect"> Q[60], A[1]</a>; | |
| 3382 <a href="FS_v.html#FS_Q62_A2" id="FS_Q96_A3-p6.3" shape="rect"> Q[62], A[2]</a>). Now all the objects of virtues can be referred either to the private good of an individual, or to the common good of the | |
| 3383 multitude: thus matters of fortitude may be achieved either for the safety of the state, or for upholding the rights of a | |
| 3384 friend, and in like | |
| 3385 manner with the other virtues. But law, as stated above ( | |
| 3386 <a href="#FS_Q90_A2" id="FS_Q96_A3-p6.4" shape="rect">Q[90], A[2]</a>) is ordained to the common good. Wherefore there is no virtue whose acts cannot be prescribed by the law. Nevertheless human | |
| 3387 law does not prescribe concerning all the acts of every virtue: but only in regard to those that are ordainable to the common | |
| 3388 good---either immediately, as when certain things are done directly for the common good---or mediately, as when a lawgiver | |
| 3389 prescribes certain things | |
| 3390 pertaining to good order, whereby the citizens are directed in the upholding of the common good of justice and peace. | |
| 3391 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 co."><a name="37683" shape="rect"><span class="ref">[37683] Iª-IIae q. 96 a. 3 co.</span></a> Respondeo | |
| 3392 dicendum quod species virtutum distinguuntur secundum obiecta, ut | |
| 3393 ex supradictis patet. Omnia autem obiecta virtutum referri possunt | |
| 3394 vel ad bonum privatum alicuius personae, vel ad bonum commune | |
| 3395 multitudinis, sicut ea quae sunt fortitudinis potest aliquis exequi | |
| 3396 vel propter conservationem civitatis, vel ad conservandum ius amici | |
| 3397 sui; et simile est in aliis. Lex autem, ut dictum est, ordinatur ad | |
| 3398 bonum commune. Et ideo nulla virtus est de cuius actibus lex | |
| 3399 praecipere non possit. Non tamen de omnibus actibus omnium virtutum | |
| 3400 lex humana praecipit, sed solum de illis qui sunt ordinabiles ad | |
| 3401 bonum commune, vel immediate, sicut cum aliqua directe propter | |
| 3402 bonum commune fiunt; vel mediate, sicut cum aliqua ordinantur a | |
| 3403 legislatore pertinentia ad bonam disciplinam, per quam cives | |
| 3404 informantur ut commune bonum iustitiae et pacis conservent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p7"> | |
| 3405 <b>Reply to Objection 1:</b> Human law does not forbid all vicious acts, by the obligation of a precept, as neither does it prescribe all acts of virtue. | |
| 3406 But it forbids certain acts of each vice, just as it prescribes some acts of each virtue. | |
| 3407 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 ad 1"><a name="37684" shape="rect"><span class="ref">[37684] Iª-IIae q. 96 a. 3 ad 1</span></a> Ad primum | |
| 3408 ergo dicendum quod lex humana non prohibet omnes actus vitiosos, | |
| 3409 secundum obligationem praecepti, sicut nec praecipit omnes actus | |
| 3410 virtuosos. Prohibet tamen aliquos actus singulorum vitiorum, sicut | |
| 3411 etiam praecipit quosdam actus singularum virtutum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p8"> | |
| 3412 <b>Reply to Objection 2:</b> An act is said to be an act of virtue in two ways. First, from the fact that a man does something virtuous; thus the act | |
| 3413 of justice is to do what is right, and an act of fortitude is to do brave things: and in this way law prescribes certain acts | |
| 3414 of virtue. Secondly an act of virtue is when a man does a virtuous thing in a way in which a virtuous man does it. Such an | |
| 3415 act always proceeds from virtue: and it does not come under a precept of law, but is | |
| 3416 the end at which every lawgiver aims. | |
| 3417 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 ad 2"><a name="37685" shape="rect"><span class="ref">[37685] Iª-IIae q. 96 a. 3 ad 2</span></a> Ad secundum | |
| 3418 dicendum quod aliquis actus dicitur esse virtutis dupliciter. Uno | |
| 3419 modo, ex eo quod homo operatur virtuosa, sicut actus iustitiae est | |
| 3420 facere recta, et actus fortitudinis facere fortia. Et sic lex | |
| 3421 praecipit aliquos actus virtutum. Alio modo dicitur actus virtutis, | |
| 3422 quia aliquis operatur virtuosa eo modo quo virtuosus operatur. Et | |
| 3423 talis actus semper procedit a virtute, nec cadit sub praecepto | |
| 3424 legis, sed est finis ad quem legislator ducere intendit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A3-p9"> | |
| 3425 <b>Reply to Objection 3:</b> There is no virtue whose act is not ordainable to the common good, as stated above, either mediately or immediately. | |
| 3426 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 3 ad 3"><a name="37686" shape="rect"><span class="ref">[37686] Iª-IIae q. 96 a. 3 ad 3</span></a> Ad tertium | |
| 3427 dicendum quod non est aliqua virtus cuius actus non sint | |
| 3428 ordinabiles ad bonum commune, ut dictum est, vel mediate vel | |
| 3429 immediate.</p></div></div></div><div id="FS_Q96_A4" class="div4"><h4 id="FS_Q96_A4-p0.1">Q. 96. A. 4. Whether human law binds a man in conscience?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p2"> | |
| 3430 <b>Objection 1:</b> It would seem that human law does not bind man in conscience. For an inferior power has no jurisdiction in a court of higher | |
| 3431 power. But the power of man, which frames human law, is beneath the Divine power. Therefore human law cannot impose its precept | |
| 3432 in a Divine court, such as is the court of conscience. | |
| 3433 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 arg. 1"><a name="37687" shape="rect"><span class="ref">[37687] Iª-IIae q. 96 a. 4 arg. 1</span></a> Ad quartum | |
| 3434 sic proceditur. Videtur quod lex humana non imponat homini | |
| 3435 necessitatem in foro conscientiae. Inferior enim potestas non | |
| 3436 potest imponere legem in iudicio superioris potestatis. Sed | |
| 3437 potestas hominis, quae fert legem humanam, est infra potestatem | |
| 3438 divinam. Ergo lex humana non potest imponere legem quantum ad | |
| 3439 iudicium divinum, quod est iudicium conscientiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p3"> | |
| 3440 <b>Objection 2:</b> Further, the judgment of conscience depends chiefly on the commandments of God. But sometimes God's commandments are made | |
| 3441 void by human laws, according to | |
| 3442 <a class="scripRef" id="FS_Q96_A4-p3.1" href="./asv.html#Matt.15.6" target="asv"> Mat. 15:6</a>: "You have made void the commandment of God for your tradition." Therefore human law does not bind a man in conscience. | |
| 3443 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 arg. 2"><a name="37688" shape="rect"><span class="ref">[37688] Iª-IIae q. 96 a. 4 arg. 2</span></a> Praeterea, | |
| 3444 iudicium conscientiae maxime dependet ex divinis mandatis. Sed | |
| 3445 quandoque divina mandata evacuantur per leges humanas; secundum | |
| 3446 illud Matth. XV, <i>irritum fecistis mandatum Dei propter | |
| 3447 traditiones vestras</i>. Ergo lex humana non imponit necessitatem | |
| 3448 homini quantum ad conscientiam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p4"> | |
| 3449 <b>Objection 3:</b> Further, human laws often bring loss of character and injury on man, according to | |
| 3450 <a class="scripRef" id="FS_Q96_A4-p4.1" href="./asv.html#Isa.10.1" target="asv"> Is. 10:1 </a>et seqq.: "Woe to them that make wicked laws, and when they write, write injustice; to oppress the poor in judgment, and do | |
| 3451 violence to the cause of the humble of My people." But it is lawful for anyone to avoid oppression and violence. Therefore | |
| 3452 human laws do not bind man in conscience. | |
| 3453 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 arg. 3"><a name="37689" shape="rect"><span class="ref">[37689] Iª-IIae q. 96 a. 4 arg. 3</span></a> Praeterea, | |
| 3454 leges humanae frequenter ingerunt calumniam et iniuriam hominibus; | |
| 3455 secundum illud Isaiae X, <i>vae qui condunt leges iniquas, et | |
| 3456 scribentes iniustitias scripserunt, ut opprimerent in iudicio | |
| 3457 pauperes, et vim facerent causae humilium populi mei</i>. Sed | |
| 3458 licitum est unicuique oppressionem et violentiam evitare. Ergo | |
| 3459 leges humanae non imponunt necessitatem homini quantum ad | |
| 3460 conscientiam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p5"> | |
| 3461 <b>On the contrary,</b> It is written ( | |
| 3462 <a class="scripRef" id="FS_Q96_A4-p5.1" href="./asv.html#iPet.2.19" target="asv">1 Pet. | |
| 3463 2:19 | |
| 3464 </a>): "This is thankworthy, if for conscience . . . a man endure sorrows, suffering wrongfully." | |
| 3465 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 s. c."><a name="37690" shape="rect"><span class="ref">[37690] Iª-IIae q. 96 a. 4 s. c.</span></a> Sed contra | |
| 3466 est quod dicitur I Petr. II, <i>haec est gratia, si propter | |
| 3467 conscientiam sustineat quis tristitias, patiens iniuste</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q96_A4-p6"> | |
| 3468 <b>I answer that,</b> Laws framed by man are either just or unjust. If they be just, they have the power of binding in conscience, from the eternal | |
| 3469 law whence they are derived, according to | |
| 3470 <a class="scripRef" id="FS_Q96_A4-p6.1" href="./asv.html#Prov.8.15" target="asv"> Prov. 8:15</a>: "By Me kings reign, and lawgivers decree just things." Now laws are said to be just, both from the end, when, to wit, they | |
| 3471 are ordained to the common good---and from their author, that is to say, when the law that is made does not exceed the power | |
| 3472 of the | |
| 3473 lawgiver---and from their form, when, to wit, burdens are laid on the subjects, according to an equality of proportion and | |
| 3474 with a view to the common good. For, since one man is a part of the community, each man in all that he is and has, belongs | |
| 3475 to the community; just as a part, in all that it is, belongs to the whole; wherefore nature inflicts a loss on the part, in | |
| 3476 order to save the whole: so that on this account, such laws as these, which impose proportionate burdens, are just and binding | |
| 3477 in | |
| 3478 conscience, and are legal laws. | |
| 3479 </p><p id="FS_Q96_A4-p7"> On the other hand laws may be unjust in two ways: first, by being contrary to human good, through being opposed to the things | |
| 3480 mentioned above---either in respect of the end, as when an authority imposes on his subjects burdensome laws, conducive, not | |
| 3481 to the common good, but rather to his own cupidity or vainglory---or in respect of the author, as when a man makes a law that | |
| 3482 goes beyond the power committed to him---or in respect of the form, as when burdens are imposed unequally | |
| 3483 on the community, although with a view to the common good. The like are acts of violence rather than laws; because, as Augustine | |
| 3484 says (De Lib. Arb. i, 5), "a law that is not just, seems to be no law at all." Wherefore such laws do not bind in conscience, | |
| 3485 except perhaps in order to avoid scandal or disturbance, for which cause a man should even yield his right, according to | |
| 3486 <a class="scripRef" id="FS_Q96_A4-p7.1" href="./asv.html#Matt.5.40" target="asv"> Mat. 5:40,41</a>: "If a man . . . take away thy coat, let go thy cloak also unto him; and whosoever will | |
| 3487 force thee one mile, go with him other two." | |
| 3488 </p><p id="FS_Q96_A4-p8"> Secondly, laws may be unjust through being opposed to the Divine good: such are the laws of tyrants inducing to idolatry, | |
| 3489 or to anything else contrary to the Divine law: and laws of this kind must nowise be observed, because, as stated in | |
| 3490 <a class="scripRef" id="FS_Q96_A4-p8.1" href="./asv.html#Acts.5.29" target="asv"> Acts 5:29, </a> "we ought to obey God rather than man." | |
| 3491 </p></div></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 co."><a name="37691" shape="rect"><span class="ref">[37691] Iª-IIae q. 96 a. 4 co.</span></a> Respondeo | |
| 3492 dicendum quod leges positae humanitus vel sunt iustae, vel | |
| 3493 iniustae. Si quidem iustae sint, habent vim obligandi in foro | |
| 3494 conscientiae a lege aeterna, a qua derivantur; secundum illud Prov. | |
| 3495 VIII, <i>per me reges regnant, et legum conditores iusta | |
| 3496 decernunt</i>. Dicuntur autem leges iustae et ex fine, quando | |
| 3497 scilicet ordinantur ad bonum commune; et ex auctore, quando | |
| 3498 scilicet lex lata non excedit potestatem ferentis; et ex forma, | |
| 3499 quando scilicet secundum aequalitatem proportionis imponuntur | |
| 3500 subditis onera in ordine ad bonum commune. Cum enim unus homo sit | |
| 3501 pars multitudinis, quilibet homo hoc ipsum quod est et quod habet, | |
| 3502 est multitudinis, sicut et quaelibet pars id quod est, est totius. | |
| 3503 Unde et natura aliquod detrimentum infert parti, ut salvet totum. | |
| 3504 Et secundum hoc, leges huiusmodi, onera proportionabiliter | |
| 3505 inferentes, iustae sunt, et obligant in foro conscientiae, et sunt | |
| 3506 leges legales. Iniustae autem sunt leges dupliciter. Uno modo, per | |
| 3507 contrarietatem ad bonum humanum, e contrario praedictis, vel ex | |
| 3508 fine, sicut cum aliquis praesidens leges imponit onerosas subditis | |
| 3509 non pertinentes ad utilitatem communem, sed magis ad propriam | |
| 3510 cupiditatem vel gloriam; vel etiam ex auctore, sicut cum aliquis | |
| 3511 legem fert ultra sibi commissam potestatem; vel etiam ex forma, | |
| 3512 puta cum inaequaliter onera multitudini dispensantur, etiam si | |
| 3513 ordinentur ad bonum commune. Et huiusmodi magis sunt violentiae | |
| 3514 quam leges, quia, sicut Augustinus dicit, in libro de Lib. Arb., | |
| 3515 <i>lex esse non videtur, quae iusta non fuerit</i>. Unde tales | |
| 3516 leges non obligant in foro conscientiae, nisi forte propter | |
| 3517 vitandum scandalum vel turbationem, propter quod etiam homo iuri | |
| 3518 suo debet cedere, secundum illud Matth. V, <i>qui angariaverit te | |
| 3519 mille passus, vade cum eo alia duo; et qui abstulerit tibi tunicam, | |
| 3520 da ei et pallium</i>. Alio modo leges possunt esse iniustae per | |
| 3521 contrarietatem ad bonum divinum, sicut leges tyrannorum inducentes | |
| 3522 ad idololatriam, vel ad quodcumque aliud quod sit contra legem | |
| 3523 divinam. Et tales leges nullo modo licet observare, quia sicut | |
| 3524 dicitur Act. V, <i>obedire oportet Deo magis quam | |
| 3525 hominibus</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p9"> | |
| 3526 <b>Reply to Objection 1:</b> As the Apostle says ( | |
| 3527 <a class="scripRef" id="FS_Q96_A4-p9.1" href="./asv.html#Rom.13.1" target="asv">Rom. 13:1,2</a>), all human power is from God . . . "therefore he that resisteth the power," in matters that are within its scope, "resisteth | |
| 3528 the ordinance of God"; so that he becomes guilty according to his conscience. | |
| 3529 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 ad 1"><a name="37692" shape="rect"><span class="ref">[37692] Iª-IIae q. 96 a. 4 ad 1</span></a> Ad primum | |
| 3530 ergo dicendum quod, sicut apostolus dicit, ad Rom. XIII, <i>omnis | |
| 3531 potestas humana a Deo est, et ideo qui potestati resistit</i>, in | |
| 3532 his quae ad ordinem potestatis pertinent, Dei ordinationi resistit. | |
| 3533 Et secundum hoc efficitur reus quantum ad conscientiam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p10"> | |
| 3534 <b>Reply to Objection 2:</b> This argument is true of laws that are contrary to the commandments of God, which is beyond the scope of (human) power. Wherefore | |
| 3535 in such matters human law should not be obeyed. | |
| 3536 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 ad 2"><a name="37693" shape="rect"><span class="ref">[37693] Iª-IIae q. 96 a. 4 ad 2</span></a> Ad secundum | |
| 3537 dicendum quod ratio illa procedit de legibus humanis quae | |
| 3538 ordinantur contra Dei mandatum. Et ad hoc ordo potestatis non se | |
| 3539 extendit. Unde in talibus legi humanae non est parendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A4-p11"> | |
| 3540 <b>Reply to Objection 3:</b> This argument is true of a law that inflicts unjust hurt on its subjects. The power that man holds from God does not extend | |
| 3541 to this: wherefore neither in such matters is man bound to obey the law, provided he avoid giving scandal or inflicting a | |
| 3542 more grievous hurt. | |
| 3543 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 4 ad 3"><a name="37694" shape="rect"><span class="ref">[37694] Iª-IIae q. 96 a. 4 ad 3</span></a> Ad tertium | |
| 3544 dicendum quod ratio illa procedit de lege quae infert gravamen | |
| 3545 iniustum subditis, ad quod etiam ordo potestatis divinitus | |
| 3546 concessus non se extendit. Unde nec in talibus homo obligatur ut | |
| 3547 obediat legi, si sine scandalo vel maiori detrimento resistere | |
| 3548 possit.</p></div></div></div><div id="FS_Q96_A5" class="div4"><h4 id="FS_Q96_A5-p0.1">Q. 96. A. 5. Whether all are subject to the law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p2"> | |
| 3549 <b>Objection 1:</b> It would seem that not all are subject to the law. For those alone are subject to a law for whom a law is made. But the Apostle | |
| 3550 says ( | |
| 3551 <a class="scripRef" id="FS_Q96_A5-p2.1" href="./asv.html#iTim.1.9" target="asv">1 Tim. 1:9</a>): "The law is not made for the just man." Therefore the just are not subject to the law. | |
| 3552 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 arg. 1"><a name="37695" shape="rect"><span class="ref">[37695] Iª-IIae q. 96 a. 5 arg. 1</span></a> Ad quintum | |
| 3553 sic proceditur. Videtur quod non omnes legi subiiciantur. Illi enim | |
| 3554 soli subiiciuntur legi, quibus lex ponitur. Sed apostolus dicit, I | |
| 3555 ad Tim. I, quod <i>iusto non est lex posita</i>. Ergo iusti non | |
| 3556 subiiciuntur legi humanae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p3"> | |
| 3557 <b>Objection 2:</b> Further, Pope Urban says [*Decretals. caus. xix, qu. 2]: "He that is guided by a private law need not for any reason be bound | |
| 3558 by the public law." Now all spiritual men are led by the private law of the Holy Ghost, for they are the sons of God, of whom | |
| 3559 it is said ( | |
| 3560 <a class="scripRef" id="FS_Q96_A5-p3.1" href="./asv.html#Rom.8.14" target="asv">Rom. 8:14</a>): "Whosoever are led by the Spirit of God, they are the sons of God." Therefore not all men are subject to human law. | |
| 3561 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 arg. 2"><a name="37696" shape="rect"><span class="ref">[37696] Iª-IIae q. 96 a. 5 arg. 2</span></a> Praeterea, | |
| 3562 Urbanus Papa dicit, et habetur in decretis, XIX qu. II, <i>qui lege | |
| 3563 privata ducitur, nulla ratio exigit ut publica constringatur</i>. | |
| 3564 Lege autem privata spiritus sancti ducuntur omnes viri spirituales, | |
| 3565 qui sunt filii Dei; secundum illud Rom. VIII, <i>qui spiritu Dei | |
| 3566 aguntur, hi filii Dei sunt</i>. Ergo non omnes homines legi humanae | |
| 3567 subiiciuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p4"> | |
| 3568 <b>Objection 3:</b> Further, the jurist says [*Pandect. Justin. i, ff., tit. 3, De Leg. et Senat.] that "the sovereign is exempt from the laws." | |
| 3569 But he that is exempt from the law is not bound thereby. Therefore not all are subject to the law. | |
| 3570 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 arg. 3"><a name="37697" shape="rect"><span class="ref">[37697] Iª-IIae q. 96 a. 5 arg. 3</span></a> Praeterea, | |
| 3571 iurisperitus dicit quod princeps legibus solutus est. Qui autem est | |
| 3572 solutus a lege, non subditur legi. Ergo non omnes subiecti sunt | |
| 3573 legi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p5"> | |
| 3574 <b>On the contrary,</b> The Apostle says ( | |
| 3575 <a class="scripRef" id="FS_Q96_A5-p5.1" href="./asv.html#Rom.13.1" target="asv">Rom. 13:1</a>): "Let every soul be subject to the higher powers." But subjection to a power seems to imply subjection to the laws framed | |
| 3576 by that power. Therefore all men should be subject to human law. | |
| 3577 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 s. c."><a name="37698" shape="rect"><span class="ref">[37698] Iª-IIae q. 96 a. 5 s. c.</span></a> Sed contra | |
| 3578 est quod apostolus dicit, Rom. XIII, <i>omnis anima potestatibus | |
| 3579 sublimioribus subdita sit</i>. Sed non videtur esse subditus | |
| 3580 potestati, qui non subiicitur legi quam fert potestas. Ergo omnes | |
| 3581 homines debent esse legi humanae subiecti.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q96_A5-p6"> | |
| 3582 <b>I answer that,</b> As stated above ( | |
| 3583 <a href="#FS_Q90_A1" id="FS_Q96_A5-p6.1" shape="rect">Q[90], AA[1]</a>,2; A[3], ad 2), the notion of law contains two things: first, that it is a rule of human acts; secondly, that it has coercive | |
| 3584 power. Wherefore a man may be subject to law in two ways. First, as the regulated is subject to the regulator: and, in this | |
| 3585 way, whoever is subject to a power, is subject to the law framed by that power. But it may happen in two ways that one is | |
| 3586 not subject to a power. In one way, | |
| 3587 by being altogether free from its authority: hence the subjects of one city or kingdom are not bound by the laws of the sovereign | |
| 3588 of another city or kingdom, since they are not subject to his authority. In another way, by being under a yet higher law; | |
| 3589 thus the subject of a proconsul should be ruled by his command, but not in those matters in which the subject receives his | |
| 3590 orders from the emperor: for in these matters, he is not bound by the mandate of the lower authority, since he is directed | |
| 3591 by that of a higher. In this way, one who is simply subject to a law, may not be a subject thereto in certain matters, in | |
| 3592 respect of which he is ruled by a higher law. | |
| 3593 </p><p id="FS_Q96_A5-p7"> Secondly, a man is said to be subject to a law as the coerced is subject to the coercer. In this way the virtuous and righteous | |
| 3594 are not subject to the law, but only the wicked. Because coercion and violence are contrary to the will: but the will of the | |
| 3595 good is in harmony with the law, whereas the will of the wicked is discordant from it. Wherefore in this sense the good are | |
| 3596 not subject to the law, but only the wicked. | |
| 3597 </p></div></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 co."><a name="37699" shape="rect"><span class="ref">[37699] Iª-IIae q. 96 a. 5 co.</span></a> Respondeo | |
| 3598 dicendum quod, sicut ex supradictis patet, lex de sui ratione duo | |
| 3599 habet, primo quidem, quod est regula humanorum actuum; secundo, | |
| 3600 quod habet vim coactivam. Dupliciter ergo aliquis homo potest esse | |
| 3601 legi subiectus. Uno modo, sicut regulatum regulae. Et hoc modo | |
| 3602 omnes illi qui subduntur potestati, subduntur legi quam fert | |
| 3603 potestas. Quod autem aliquis potestati non subdatur, potest | |
| 3604 contingere dupliciter. Uno modo, quia est simpliciter absolutus ab | |
| 3605 eius subiectione. Unde illi qui sunt de una civitate vel regno, non | |
| 3606 subduntur legibus principis alterius civitatis vel regni, sicut nec | |
| 3607 eius dominio. Alio modo, secundum quod regitur superiori lege. Puta | |
| 3608 si aliquis subiectus sit proconsuli, regulari debet eius mandato, | |
| 3609 non tamen in his quae dispensantur ei ab imperatore, quantum enim | |
| 3610 ad illa, non adstringitur mandato inferioris, cum superiori mandato | |
| 3611 dirigatur. Et secundum hoc contingit quod aliquis simpliciter | |
| 3612 subiectus legi, secundum aliqua legi non adstringitur, secundum | |
| 3613 quae regitur superiori lege. Alio vero modo dicitur aliquis subdi | |
| 3614 legi sicut coactum cogenti. Et hoc modo homines virtuosi et iusti | |
| 3615 non subduntur legi, sed soli mali. Quod enim est coactum et | |
| 3616 violentum, est contrarium voluntati. Voluntas autem bonorum | |
| 3617 consonat legi, a qua malorum voluntas discordat. Et ideo secundum | |
| 3618 hoc boni non sunt sub lege, sed solum mali.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p8"> | |
| 3619 <b>Reply to Objection 1:</b> This argument is true of subjection by way of coercion: for, in this way, "the law is not made for the just men": because | |
| 3620 "they are a law to themselves," since they "show the work of the law written in their hearts," as the Apostle says ( | |
| 3621 <a class="scripRef" id="FS_Q96_A5-p8.1" href="./asv.html#Rom.2.14" target="asv">Rom. 2:14,15</a>). Consequently the law does not enforce itself upon them as it does on the wicked. | |
| 3622 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 ad 1"><a name="37700" shape="rect"><span class="ref">[37700] Iª-IIae q. 96 a. 5 ad 1</span></a> Ad primum | |
| 3623 ergo dicendum quod ratio illa procedit de subiectione quae est per | |
| 3624 modum coactionis. Sic enim iusto non est lex posita, quia ipsi sibi | |
| 3625 sunt lex, dum ostendunt opus legis scriptum in cordibus suis, sicut | |
| 3626 apostolus, ad Rom. II, dicit. Unde in eos non habet lex vim | |
| 3627 coactivam, sicut habet in iniustos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p9"> | |
| 3628 <b>Reply to Objection 2:</b> The law of the Holy Ghost is above all law framed by man: and therefore spiritual men, in so far as they are led by the law | |
| 3629 of the Holy Ghost, are not subject to the law in those matters that are inconsistent with the guidance of the Holy Ghost. | |
| 3630 Nevertheless the very fact that spiritual men are subject to law, is due to the leading of the Holy Ghost, according to | |
| 3631 <a class="scripRef" id="FS_Q96_A5-p9.1" href="./asv.html#iPet.2.13" target="asv">1 Pet. 2:13</a>: "Be ye subject . . . to every human creature for God's | |
| 3632 sake." | |
| 3633 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 ad 2"><a name="37701" shape="rect"><span class="ref">[37701] Iª-IIae q. 96 a. 5 ad 2</span></a> Ad secundum | |
| 3634 dicendum quod lex spiritus sancti est superior omni lege humanitus | |
| 3635 posita. Et ideo viri spirituales, secundum hoc quod lege spiritus | |
| 3636 sancti ducuntur, non subduntur legi, quantum ad ea quae repugnant | |
| 3637 ductioni spiritus sancti. Sed tamen hoc ipsum est de ductu spiritus | |
| 3638 sancti, quod homines spirituales legibus humanis subdantur; | |
| 3639 secundum illud I Petr. II, <i>subiecti estote omni humanae | |
| 3640 creaturae, propter Deum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A5-p10"> | |
| 3641 <b>Reply to Objection 3:</b> The sovereign is said to be "exempt from the law," as to its coercive power; since, properly speaking, no man is coerced | |
| 3642 by himself, and law has no coercive power save from the authority of the sovereign. Thus then is the sovereign said to be | |
| 3643 exempt from the law, because none is competent to pass sentence on him, if he acts against the law. Wherefore on | |
| 3644 <a class="scripRef" id="FS_Q96_A5-p10.1" href="./asv.html#Ps.50.6" target="asv"> Ps. 50:6</a>: "To Thee only have I sinned," a gloss says that "there is no man who | |
| 3645 can judge the deeds of a king." But as to the directive force of law, the sovereign is subject to the law by his own will, | |
| 3646 according to the statement (Extra, De Constit. cap. Cum omnes) that "whatever law a man makes for another, he should keep | |
| 3647 himself. And a wise authority [*Dionysius Cato, Dist. de Moribus] says: 'Obey the law that thou makest thyself.'" Moreover | |
| 3648 the Lord reproaches those who "say and do not"; and who "bind heavy burdens and lay them on men's shoulders, but with a finger | |
| 3649 of | |
| 3650 their own they will not move them" ( | |
| 3651 <a class="scripRef" id="FS_Q96_A5-p10.2" href="./asv.html#Matt.23.3" target="asv">Mat. 23:3,4</a>). Hence, in the judgment of God, the sovereign is not exempt from the law, as to its directive force; but he should fulfil | |
| 3652 it to his own free-will and not of constraint. Again the sovereign is above the law, in so far as, when it is expedient, he | |
| 3653 can change the law, and dispense in it according to time and place. | |
| 3654 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 5 ad 3"><a name="37702" shape="rect"><span class="ref">[37702] Iª-IIae q. 96 a. 5 ad 3</span></a> Ad tertium | |
| 3655 dicendum quod princeps dicitur esse solutus a lege, quantum ad vim | |
| 3656 coactivam legis, nullus enim proprie cogitur a seipso; lex autem | |
| 3657 non habet vim coactivam nisi ex principis potestate. Sic igitur | |
| 3658 princeps dicitur esse solutus a lege, quia nullus in ipsum potest | |
| 3659 iudicium condemnationis ferre, si contra legem agat. Unde super | |
| 3660 illud Psalmi l, <i>tibi soli peccavi</i> etc., dicit Glossa quod | |
| 3661 <i>lex non habet hominem qui sua facta diiudicet</i>. Sed quantum | |
| 3662 ad vim directivam legis, princeps subditur legi propria voluntate; | |
| 3663 secundum quod dicitur extra, de constitutionibus, cap. cum omnes, | |
| 3664 <i>quod quisque iuris in alterum statuit, ipse eodem iure uti | |
| 3665 debet. Et sapientis dicit auctoritas, patere legem quam ipse | |
| 3666 tuleris</i>. Improperatur etiam his a domino qui dicunt et non | |
| 3667 faciunt; et qui aliis onera gravia imponunt, et ipsi nec digito | |
| 3668 volunt ea movere; ut habetur Matth. XXIII. Unde quantum ad Dei | |
| 3669 iudicium, princeps non est solutus a lege, quantum ad vim | |
| 3670 directivam eius; sed debet voluntarius, non coactus, legem implere. | |
| 3671 Est etiam princeps supra legem, inquantum, si expediens fuerit, | |
| 3672 potest legem mutare, et in ea dispensare, pro loco et tempore.</p></div></div></div><div id="FS_Q96_A6" class="div4"><h4 id="FS_Q96_A6-p0.1">Q. 96. A. 6. Whether he who is under a law may act beside the letter of the law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p2"> | |
| 3673 <b>Objection 1:</b> It seems that he who is subject to a law may not act beside the letter of the law. For Augustine says (De Vera Relig. 31): | |
| 3674 "Although men judge about temporal laws when they make them, yet when once they are made they must pass judgment not on them, | |
| 3675 but according to them." But if anyone disregard the letter of the law, saying that he observes the intention of the lawgiver, | |
| 3676 he seems to pass judgment on the law. Therefore it is not right for one who is under the | |
| 3677 law to disregard the letter of the law, in order to observe the intention of the lawgiver. | |
| 3678 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 arg. 1"><a name="37703" shape="rect"><span class="ref">[37703] Iª-IIae q. 96 a. 6 arg. 1</span></a> Ad sextum | |
| 3679 sic proceditur. Videtur quod non liceat ei qui subditur legi, | |
| 3680 praeter verba legis agere. Dicit enim Augustinus, in libro de vera | |
| 3681 Relig., <i>in temporalibus legibus, quamvis homines iudicent de his | |
| 3682 cum eas instituunt, tamen quando fuerint institutae et firmatae, | |
| 3683 non licebit de ipsis iudicare, sed secundum ipsas</i>. Sed si | |
| 3684 aliquis praetermittat verba legis, dicens se intentionem | |
| 3685 legislatoris servare, videtur iudicare de lege. Ergo non licet ei | |
| 3686 qui subditur legi, ut praetermittat verba legis, ut intentionem | |
| 3687 legislatoris servet.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p3"> | |
| 3688 <b>Objection 2:</b> Further, he alone is competent to interpret the law who can make the law. But those who are subject to the law cannot make | |
| 3689 the law. Therefore they have no right to interpret the intention of the lawgiver, but should always act according to the letter | |
| 3690 of the law. | |
| 3691 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 arg. 2"><a name="37704" shape="rect"><span class="ref">[37704] Iª-IIae q. 96 a. 6 arg. 2</span></a> Praeterea, | |
| 3692 ad eum solum pertinet leges interpretari, cuius est condere leges. | |
| 3693 Sed hominum subditorum legi non est leges condere. Ergo eorum non | |
| 3694 est interpretari legislatoris intentionem, sed semper secundum | |
| 3695 verba legis agere debent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p4"> | |
| 3696 <b>Objection 3:</b> Further, every wise man knows how to explain his intention by words. But those who framed the laws should be reckoned wise: | |
| 3697 for Wisdom says ( | |
| 3698 <a class="scripRef" id="FS_Q96_A6-p4.1" href="./asv.html#Prov.8.15" target="asv">Prov. 8:15</a>): "By Me kings reign, and lawgivers decree just things." Therefore we should not judge of the intention of the lawgiver otherwise | |
| 3699 than by the words of the law. | |
| 3700 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 arg. 3"><a name="37705" shape="rect"><span class="ref">[37705] Iª-IIae q. 96 a. 6 arg. 3</span></a> Praeterea, | |
| 3701 omnis sapiens intentionem suam verbis novit explicare. Sed illi qui | |
| 3702 leges condiderunt, reputari debent sapientes, dicit enim sapientia, | |
| 3703 Prov. VIII, <i>per me reges regnant, et legum conditores iusta | |
| 3704 decernunt</i>. Ergo de intentione legislatoris non est iudicandum | |
| 3705 nisi per verba legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p5"> | |
| 3706 <b>On the contrary,</b> Hilary says (De Trin. iv): "The meaning of what is said is according to the motive for saying it: because things are not | |
| 3707 subject to speech, but speech to things." Therefore we should take account of the motive of the lawgiver, rather than of his | |
| 3708 very words. | |
| 3709 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 s. c."><a name="37706" shape="rect"><span class="ref">[37706] Iª-IIae q. 96 a. 6 s. c.</span></a> Sed contra | |
| 3710 est quod Hilarius dicit, in IV de Trin., <i>intelligentia dictorum | |
| 3711 ex causis est assumenda dicendi, quia non sermoni res, sed rei | |
| 3712 debet esse sermo subiectus</i>. Ergo magis est attendendum ad | |
| 3713 causam quae movit legislatorem, quam ad ipsa verba legis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q96_A6-p6"> | |
| 3714 <b>I answer that,</b> As stated above | |
| 3715 <a href="#FS_Q96_A4" id="FS_Q96_A6-p6.1" shape="rect">(A[4])</a>, every law is directed to the common weal of men, and derives the force and nature of law accordingly. Hence the jurist says | |
| 3716 [*Pandect. Justin. lib. i, ff., tit. 3, De Leg. et Senat.]: "By no reason of law, or favor of equity, is it allowable for | |
| 3717 us to interpret harshly, and render burdensome, those useful measures which have been enacted for the welfare of man." Now | |
| 3718 it happens often that the observance of some | |
| 3719 point of law conduces to the common weal in the majority of instances, and yet, in some cases, is very hurtful. Since then | |
| 3720 the lawgiver cannot have in view every single case, he shapes the law according to what happens most frequently, by directing | |
| 3721 his attention to the common good. Wherefore if a case arise wherein the observance of that law would be hurtful to the general | |
| 3722 welfare, it should not be observed. For instance, suppose that in a besieged city it be an established law that the gates | |
| 3723 of the city are to be kept closed, this is good for public welfare as a general rule: but, it were to happen that the enemy | |
| 3724 are in pursuit of certain citizens, who are defenders of the city, it would be a great loss to the city, if the gates were | |
| 3725 not opened to them: and so in that case the gates ought to be opened, contrary to the letter of the law, in order to maintain | |
| 3726 the common weal, which the lawgiver had in view. | |
| 3727 </p><p id="FS_Q96_A6-p7"> Nevertheless it must be noted, that if the observance of the law according to the letter does not involve any sudden risk | |
| 3728 needing instant remedy, it is not competent for everyone to expound what is useful and what is not useful to the state: those | |
| 3729 alone can do this who are in authority, and who, on account of such like cases, have the power to dispense from the laws. | |
| 3730 If, however, the peril be so sudden as not to allow of the delay involved by referring the matter to authority, | |
| 3731 the mere necessity brings with it a dispensation, since necessity knows no law. | |
| 3732 </p></div></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 co."><a name="37707" shape="rect"><span class="ref">[37707] Iª-IIae q. 96 a. 6 co.</span></a> Respondeo | |
| 3733 dicendum quod, sicut supra dictum est, omnis lex ordinatur ad | |
| 3734 communem hominum salutem, et intantum obtinet vim et rationem | |
| 3735 legis; secundum vero quod ab hoc deficit, virtutem obligandi non | |
| 3736 habet. Unde iurisperitus dicit quod <i>nulla iuris ratio aut | |
| 3737 aequitatis benignitas patitur ut quae salubriter pro utilitate | |
| 3738 hominum introducuntur, ea nos duriori interpretatione, contra | |
| 3739 ipsorum commodum, perducamus ad severitatem</i>. Contingit autem | |
| 3740 multoties quod aliquid observari communi saluti est utile ut in | |
| 3741 pluribus, quod tamen in aliquibus casibus est maxime nocivum. Quia | |
| 3742 igitur legislator non potest omnes singulares casus intueri, | |
| 3743 proponit legem secundum ea quae in pluribus accidunt, ferens | |
| 3744 intentionem suam ad communem utilitatem. Unde si emergat casus in | |
| 3745 quo observatio talis legis sit damnosa communi saluti, non est | |
| 3746 observanda. Sicut si in civitate obsessa statuatur lex quod portae | |
| 3747 civitatis maneant clausae, hoc est utile communi saluti ut in | |
| 3748 pluribus, si tamen contingat casus quod hostes insequantur aliquos | |
| 3749 cives, per quos civitas conservatur, damnosissimum esset civitati | |
| 3750 nisi eis portae aperirentur, et ideo in tali casu essent portae | |
| 3751 aperiendae, contra verba legis, ut servaretur utilitas communis, | |
| 3752 quam legislator intendit. Sed tamen hoc est considerandum, quod si | |
| 3753 observatio legis secundum verba non habeat subitum periculum, cui | |
| 3754 oportet statim occurri, non pertinet ad quemlibet ut interpretetur | |
| 3755 quid sit utile civitati et quid inutile, sed hoc solum pertinet ad | |
| 3756 principes, qui propter huiusmodi casus habent auctoritatem in | |
| 3757 legibus dispensandi. Si vero sit subitum periculum, non patiens | |
| 3758 tantam moram ut ad superiorem recurri possit, ipsa necessitas | |
| 3759 dispensationem habet annexam, quia necessitas non subditur | |
| 3760 legi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p8"> | |
| 3761 <b>Reply to Objection 1:</b> He who in a case of necessity acts beside the letter of the law, does not judge the law; but of a particular case in which | |
| 3762 he sees that the letter of the law is not to be observed. | |
| 3763 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 ad 1"><a name="37708" shape="rect"><span class="ref">[37708] Iª-IIae q. 96 a. 6 ad 1</span></a> Ad primum | |
| 3764 ergo dicendum quod ille qui in casu necessitatis agit praeter verba | |
| 3765 legis, non iudicat de ipsa lege, sed iudicat de casu singulari, in | |
| 3766 quo videt verba legis observanda non esse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p9"> | |
| 3767 <b>Reply to Objection 2:</b> He who follows the intention of the lawgiver, does not interpret the law simply; but in a case in which it is evident, by | |
| 3768 reason of the manifest harm, that the lawgiver intended otherwise. For if it be a matter of doubt, he must either act according | |
| 3769 to the letter of the law, or consult those in power. | |
| 3770 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 ad 2"><a name="37709" shape="rect"><span class="ref">[37709] Iª-IIae q. 96 a. 6 ad 2</span></a> Ad secundum | |
| 3771 dicendum quod ille qui sequitur intentionem legislatoris, non | |
| 3772 interpretatur legem simpliciter; sed in casu in quo manifestum est | |
| 3773 per evidentiam nocumenti, legislatorem aliud intendisse. Si enim | |
| 3774 dubium sit, debet vel secundum verba legis agere, vel superiores | |
| 3775 consulere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q96_A6-p10"> | |
| 3776 <b>Reply to Objection 3:</b> No man is so wise as to be able to take account of every single case; wherefore he is not able sufficiently to express in | |
| 3777 words all those things that are suitable for the end he has in view. And even if a lawgiver were able to take all the cases | |
| 3778 into consideration, he ought not to mention them all, in order to avoid confusion: but should frame the law according to that | |
| 3779 which is of most common occurrence. | |
| 3780 </p></div><div class="lat"><p class="latin" title="I-II q. 96 a. 6 ad 3"><a name="37710" shape="rect"><span class="ref">[37710] Iª-IIae q. 96 a. 6 ad 3</span></a> Ad tertium | |
| 3781 dicendum quod nullius hominis sapientia tanta est ut possit omnes | |
| 3782 singulares casus excogitare, et ideo non potest sufficienter per | |
| 3783 verba sua exprimere ea quae conveniunt ad finem intentum. Et si | |
| 3784 posset legislator omnes casus considerare, non oporteret ut omnes | |
| 3785 exprimeret, propter confusionem vitandam, sed legem ferre deberet | |
| 3786 secundum ea quae in pluribus accidunt.</p></div></div></div></div> | |
| 3787 <div id="FS_Q97" class="div3"> | |
| 3788 <h3 id="FS_Q97-p0.1">Q. 97. OF CHANGE IN LAWS (FOUR ARTICLES) </h3> | |
| 3789 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 3790 <p id="FS_Q97-p2"> We must now consider change in laws: under which head there are four points of inquiry:</p><p id="FS_Q97-p3"><a href="#FS_Q97_A1"> (1) Whether human law is changeable?</a></p><p id="FS_Q97-p4"><a href="#FS_Q97_A2"> (2) Whether it should be always changed, whenever anything better occurs?</a></p><p id="FS_Q97-p5"><a href="#FS_Q97_A3"> (3) Whether it is abolished by custom, and whether custom obtains the force of law?</a></p><p id="FS_Q97-p6"><a href="#FS_Q97_A4"> (4) Whether the application of human law should be changed by dispensation of those in authority?</a></p> | |
| 3791 </div></div><div class="lat"><p class="latin" title="I-II q. 97 pr."><a name="37711" shape="rect"><span class="ref">[37711] | |
| 3792 Iª-IIae q. 97 pr.</span></a> Deinde considerandum est de | |
| 3793 mutatione legum. Et circa hoc quaeruntur quatuor. Primo, utrum lex | |
| 3794 humana sit mutabilis. Secundo, utrum semper debeat mutari, quando | |
| 3795 aliquid melius occurrerit. Tertio, utrum per consuetudinem | |
| 3796 aboleatur; et utrum consuetudo obtineat vim legis. Quarto, utrum | |
| 3797 usus legis humanae per dispensationem rectorum immutari debeat.</p></div></div></div> | |
| 3798 <div id="FS_Q97_A1" class="div4"><h4 id="FS_Q97_A1-p0.1">Q. 97. A. 1. Whether human law should be changed in any way?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p2"> | |
| 3799 <b>Objection 1:</b> It would seem that human law should not be changed in any way at all. Because human law is derived from the natural law, | |
| 3800 as stated above ( | |
| 3801 <a href="#FS_Q95_A2" id="FS_Q97_A1-p2.1" shape="rect">Q[95], A[2]</a>). But the natural law endures unchangeably. Therefore human law should also remain without any change. | |
| 3802 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 arg. 1"><a name="37712" shape="rect"><span class="ref">[37712] Iª-IIae q. 97 a. 1 arg. 1</span></a> Ad primum | |
| 3803 sic proceditur. Videtur quod lex humana nullo modo debeat mutari. | |
| 3804 Lex enim humana derivatur a lege naturali, ut supra dictum est. Sed | |
| 3805 lex naturalis immobilis perseverat. Ergo et lex humana debet | |
| 3806 immobilis permanere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p3"> | |
| 3807 <b>Objection 2:</b> Further, as the Philosopher says (Ethic. v, 5), a measure should be absolutely stable. But human law is the measure of human | |
| 3808 acts, as stated above ( | |
| 3809 <a href="#FS_Q90_A1" id="FS_Q97_A1-p3.1" shape="rect">Q[90], AA[1]</a>,2). Therefore it should remain without change. | |
| 3810 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 arg. 2"><a name="37713" shape="rect"><span class="ref">[37713] Iª-IIae q. 97 a. 1 arg. 2</span></a> Praeterea, | |
| 3811 sicut philosophus dicit, in V Ethic., mensura maxime debet esse | |
| 3812 permanens. Sed lex humana est mensura humanorum actuum, ut supra | |
| 3813 dictum est. Ergo debet immobiliter permanere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p4"> | |
| 3814 <b>Objection 3:</b> Further, it is of the essence of law to be just and right, as stated above ( | |
| 3815 <a href="#FS_Q95_A2" id="FS_Q97_A1-p4.1" shape="rect">Q[95], A[2]</a>). But that which is right once is right always. Therefore that which is law once, should be always law. | |
| 3816 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 arg. 3"><a name="37714" shape="rect"><span class="ref">[37714] Iª-IIae q. 97 a. 1 arg. 3</span></a> Praeterea, | |
| 3817 de ratione legis est quod sit iusta et recta, ut supra dictum est. | |
| 3818 Sed illud quod semel est rectum, semper est rectum. Ergo illud quod | |
| 3819 semel est lex, semper debet esse lex.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p5"> | |
| 3820 <b>On the contrary,</b> Augustine says (De Lib. Arb. i, 6): "A temporal law, however just, may be justly changed in course of time." | |
| 3821 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 s. c."><a name="37715" shape="rect"><span class="ref">[37715] Iª-IIae q. 97 a. 1 s. c.</span></a> Sed contra | |
| 3822 est quod Augustinus dicit, in I de Lib. Arb., <i>lex temporalis | |
| 3823 quamvis iusta sit, commutari tamen per tempora iuste | |
| 3824 potest</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q97_A1-p6"> | |
| 3825 <b>I answer that,</b> As stated above ( | |
| 3826 <a href="#FS_Q91_A3" id="FS_Q97_A1-p6.1" shape="rect">Q[91], A[3]</a>), human law is a dictate of reason, whereby human acts are directed. Thus there may be two causes for the just change of | |
| 3827 human law: one on the part of reason; the other on the part of man whose acts are regulated by law. The cause on the part | |
| 3828 of reason is that it seems natural to human reason to advance gradually from the imperfect to the perfect. Hence, in speculative | |
| 3829 sciences, we see that the teaching | |
| 3830 of the early philosophers was imperfect, and that it was afterwards perfected by those who succeeded them. So also in practical | |
| 3831 matters: for those who first endeavored to discover something useful for the human community, not being able by themselves | |
| 3832 to take everything into consideration, set up certain institutions which were deficient in many ways; and these were changed | |
| 3833 by subsequent lawgivers who made institutions that might prove less frequently deficient in respect of the common weal. | |
| 3834 </p><p id="FS_Q97_A1-p7"> On the part of man, whose acts are regulated by law, the law can be rightly changed on account of the changed condition of | |
| 3835 man, to whom different things are expedient according to the difference of his condition. An example is proposed by Augustine | |
| 3836 (De Lib. Arb. i, 6): "If the people have a sense of moderation and responsibility, and are most careful guardians of the common | |
| 3837 weal, it is right to enact a law allowing such a people to choose their own magistrates for the government | |
| 3838 of the commonwealth. But if, as time goes on, the same people become so corrupt as to sell their votes, and entrust the government | |
| 3839 to scoundrels and criminals; then the right of appointing their public officials is rightly forfeit to such a people, and | |
| 3840 the choice devolves to a few good men." | |
| 3841 </p></div></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 co."><a name="37716" shape="rect"><span class="ref">[37716] Iª-IIae q. 97 a. 1 co.</span></a> Respondeo | |
| 3842 dicendum quod sicut supra dictum est, lex humana est quoddam | |
| 3843 dictamen rationis, quo diriguntur humani actus. Et secundum hoc | |
| 3844 duplex causa potest esse quod lex humana iuste mutetur, una quidem | |
| 3845 ex parte rationis; alia vero ex parte hominum, quorum actus lege | |
| 3846 regulantur. Ex parte quidem rationis, quia humanae rationi naturale | |
| 3847 esse videtur ut gradatim ab imperfecto ad perfectum perveniat. Unde | |
| 3848 videmus in scientiis speculativis quod qui primo philosophati sunt, | |
| 3849 quaedam imperfecta tradiderunt, quae postmodum per posteriores sunt | |
| 3850 magis perfecta. Ita etiam est in operabilibus. Nam primi qui | |
| 3851 intenderunt invenire aliquid utile communitati hominum, non | |
| 3852 valentes omnia ex seipsis considerare, instituerunt quaedam | |
| 3853 imperfecta in multis deficientia quae posteriores mutaverunt, | |
| 3854 instituentes aliqua quae in paucioribus deficere possent a communi | |
| 3855 utilitate. Ex parte vero hominum, quorum actus lege regulantur, lex | |
| 3856 recte mutari potest propter mutationem conditionum hominum, quibus | |
| 3857 secundum diversas eorum conditiones diversa expediunt. Sicut | |
| 3858 Augustinus ponit exemplum, in I de Lib. Arb., quod <i>si populus | |
| 3859 sit bene moderatus et gravis, communisque utilitatis | |
| 3860 diligentissimus custos, recte lex fertur qua tali populo liceat | |
| 3861 creare sibi magistratus, per quos respublica administretur. Porro | |
| 3862 si paulatim idem populus depravatus habeat venale suffragium, et | |
| 3863 regimen flagitiosis sceleratisque committat; recte adimitur tali | |
| 3864 populo potestas dandi honores, et ad paucorum bonorum redit | |
| 3865 arbitrium</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p8"> | |
| 3866 <b>Reply to Objection 1:</b> The natural law is a participation of the eternal law, as stated above ( | |
| 3867 <a href="#FS_Q91_A2" id="FS_Q97_A1-p8.1" shape="rect">Q[91], A[2]</a>), and therefore endures without change, owing to the unchangeableness and perfection of the Divine Reason, the Author of | |
| 3868 nature. But the reason of man is changeable and imperfect: wherefore his law is subject to change. Moreover the natural law | |
| 3869 contains certain universal precepts, which are everlasting: whereas human law contains certain | |
| 3870 particular precepts, according to various emergencies. | |
| 3871 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 ad 1"><a name="37717" shape="rect"><span class="ref">[37717] Iª-IIae q. 97 a. 1 ad 1</span></a> Ad primum | |
| 3872 ergo dicendum quod naturalis lex est participatio quaedam legis | |
| 3873 aeternae, ut supra dictum est, et ideo immobilis perseverat, quod | |
| 3874 habet ex immobilitate et perfectione divinae rationis instituentis | |
| 3875 naturam. Sed ratio humana mutabilis est et imperfecta. Et ideo eius | |
| 3876 lex mutabilis est. Et praeterea lex naturalis continet quaedam | |
| 3877 universalia praecepta, quae semper manent, lex vero posita ab | |
| 3878 homine continet praecepta quaedam particularia, secundum diversos | |
| 3879 casus qui emergunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p9"> | |
| 3880 <b>Reply to Objection 2:</b> A measure should be as enduring as possible. But nothing can be absolutely unchangeable in things that are subject to change. | |
| 3881 And therefore human law cannot be altogether unchangeable. | |
| 3882 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 ad 2"><a name="37718" shape="rect"><span class="ref">[37718] Iª-IIae q. 97 a. 1 ad 2</span></a> Ad secundum | |
| 3883 dicendum quod mensura debet esse permanens quantum est possibile. | |
| 3884 Sed in rebus mutabilibus non potest esse aliquid omnino | |
| 3885 immutabiliter permanens. Et ideo lex humana non potest esse omnino | |
| 3886 immutabilis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A1-p10"> | |
| 3887 <b>Reply to Objection 3:</b> In corporal things, right is predicated absolutely: and therefore, as far as itself is concerned, always remains right. But | |
| 3888 right is predicated of law with reference to the common weal, to which one and the same thing is not always adapted, as stated | |
| 3889 above: wherefore rectitude of this kind is subject to change. | |
| 3890 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 1 ad 3"><a name="37719" shape="rect"><span class="ref">[37719] Iª-IIae q. 97 a. 1 ad 3</span></a> Ad tertium | |
| 3891 dicendum quod rectum in rebus corporalibus dicitur absolute, et | |
| 3892 ideo semper, quantum est de se, manet rectum. Sed rectitudo legis | |
| 3893 dicitur in ordine ad utilitatem communem, cui non semper | |
| 3894 proportionatur una eademque res, sicut supra dictum est. Et ideo | |
| 3895 talis rectitudo mutatur.</p></div></div></div><div id="FS_Q97_A2" class="div4"><h4 id="FS_Q97_A2-p0.1">Q. 97. A. 2. Whether human law should always be changed, whenever something better occurs?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p2"> | |
| 3896 <b>Objection 1:</b> It would seem that human law should be changed, whenever something better occurs. Because human laws are devised by human | |
| 3897 reason, like other arts. But in the other arts, the tenets of former times give place to others, if something better occurs. | |
| 3898 Therefore the same should apply to human laws. | |
| 3899 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 arg. 1"><a name="37720" shape="rect"><span class="ref">[37720] Iª-IIae q. 97 a. 2 arg. 1</span></a> Ad secundum | |
| 3900 sic proceditur. Videtur quod semper lex humana, quando aliquid | |
| 3901 melius occurrit, sit mutanda. Leges enim humanae sunt adinventae | |
| 3902 per rationem humanam, sicut etiam aliae artes. Sed in aliis artibus | |
| 3903 mutatur id quod prius tenebatur, si aliquid melius occurrat. Ergo | |
| 3904 idem est etiam faciendum in legibus humanis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p3"> | |
| 3905 <b>Objection 2:</b> Further, by taking note of the past we can provide for the future. Now unless human laws had been changed when it was found | |
| 3906 possible to improve them, considerable inconvenience would have ensued; because the laws of old were crude in many points. | |
| 3907 Therefore it seems that laws should be changed, whenever anything better occurs to be enacted. | |
| 3908 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 arg. 2"><a name="37721" shape="rect"><span class="ref">[37721] Iª-IIae q. 97 a. 2 arg. 2</span></a> Praeterea, | |
| 3909 ex his quae praeterita sunt, providere possumus de futuris. Sed | |
| 3910 nisi leges humanae mutatae fuissent supervenientibus melioribus | |
| 3911 adinventionibus, multa inconvenientia sequerentur, eo quod leges | |
| 3912 antiquae inveniuntur multas ruditates continere. Ergo videtur quod | |
| 3913 leges sint mutandae, quotiescumque aliquid melius occurrit | |
| 3914 statuendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p4"> | |
| 3915 <b>Objection 3:</b> Further, human laws are enacted about single acts of man. But we cannot acquire perfect knowledge in singular matters, except | |
| 3916 by experience, which "requires time," as stated in Ethic. ii. Therefore it seems that as time goes on it is possible for something | |
| 3917 better to occur for legislation. | |
| 3918 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 arg. 3"><a name="37722" shape="rect"><span class="ref">[37722] Iª-IIae q. 97 a. 2 arg. 3</span></a> Praeterea, | |
| 3919 leges humanae circa singulares actus hominum statuuntur. In | |
| 3920 singularibus autem perfectam cognitionem adipisci non possumus nisi | |
| 3921 per experientiam, quae tempore indiget, ut dicitur in II Ethic. | |
| 3922 Ergo videtur quod per successionem temporis possit aliquid melius | |
| 3923 occurrere statuendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p5"> | |
| 3924 <b>On the contrary,</b> It is stated in the Decretals (Dist. xii, 5): "It is absurd, and a detestable shame, that we should suffer those traditions | |
| 3925 to be changed which we have received from the fathers of old." | |
| 3926 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 s. c."><a name="37723" shape="rect"><span class="ref">[37723] Iª-IIae q. 97 a. 2 s. c.</span></a> Sed contra | |
| 3927 est quod dicitur in decretis, dist. XII, <i>ridiculum est et satis | |
| 3928 abominabile dedecus, ut traditiones quas antiquitus a patribus | |
| 3929 suscepimus, infringi patiamur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p6"> | |
| 3930 <b>I answer that,</b> As stated above | |
| 3931 <a href="#FS_Q97_A1" id="FS_Q97_A2-p6.1" shape="rect">(A[1])</a>, human law is rightly changed, in so far as such change is conducive to the common weal. But, to a certain extent, the mere | |
| 3932 change of law is of itself prejudicial to the common good: because custom avails much for the observance of laws, seeing that | |
| 3933 what is done contrary to general custom, even in slight matters, is looked upon as grave. Consequently, when a law is changed, | |
| 3934 the binding power of the law is | |
| 3935 diminished, in so far as custom is abolished. Wherefore human law should never be changed, unless, in some way or other, the | |
| 3936 common weal be compensated according to the extent of the harm done in this respect. Such compensation may arise either from | |
| 3937 some very great and every evident benefit conferred by the new enactment; or from the extreme urgency of the case, due to | |
| 3938 the fact that either the existing law is clearly unjust, or its observance extremely harmful. Wherefore the jurist says | |
| 3939 [*Pandect. Justin. lib. i, ff., tit. 4, De Constit. Princip.] that "in establishing new laws, there should be evidence of | |
| 3940 the benefit to be derived, before departing from a law which has long been considered just." | |
| 3941 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 co."><a name="37724" shape="rect"><span class="ref">[37724] Iª-IIae q. 97 a. 2 co.</span></a> Respondeo | |
| 3942 dicendum quod, sicut dictum est, lex humana intantum recte mutatur, | |
| 3943 inquantum per eius mutationem communi utilitati providetur. Habet | |
| 3944 autem ipsa legis mutatio, quantum in se est, detrimentum quoddam | |
| 3945 communis salutis. Quia ad observantiam legum plurimum valet | |
| 3946 consuetudo, intantum quod ea quae contra communem consuetudinem | |
| 3947 fiunt, etiam si sint leviora de se, graviora videantur. Unde quando | |
| 3948 mutatur lex, diminuitur vis constrictiva legis, inquantum tollitur | |
| 3949 consuetudo. Et ideo nunquam debet mutari lex humana, nisi ex aliqua | |
| 3950 parte tantum recompensetur communi saluti, quantum ex ista parte | |
| 3951 derogatur. Quod quidem contingit vel ex hoc quod aliqua maxima et | |
| 3952 evidentissima utilitas ex novo statuto provenit, vel ex eo quod est | |
| 3953 maxima necessitas, ex eo quod lex consueta aut manifestam | |
| 3954 iniquitatem continet, aut eius observatio est plurimum nociva. Unde | |
| 3955 dicitur a iurisperito quod <i>in rebus novis constituendis, evidens | |
| 3956 debet esse utilitas, ut recedatur ab eo iure quod diu aequum visum | |
| 3957 est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p7"> | |
| 3958 <b>Reply to Objection 1:</b> Rules of art derive their force from reason alone: and therefore whenever something better occurs, the rule followed hitherto | |
| 3959 should be changed. But "laws derive very great force from custom," as the Philosopher states (Polit. ii, 5): consequently | |
| 3960 they should not be quickly changed. | |
| 3961 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 ad 1"><a name="37725" shape="rect"><span class="ref">[37725] Iª-IIae q. 97 a. 2 ad 1</span></a> Ad primum | |
| 3962 ergo dicendum quod ea quae sunt artis, habent efficaciam ex sola | |
| 3963 ratione, et ideo ubicumque melior ratio occurrat, est mutandum quod | |
| 3964 prius tenebatur. <i>Sed leges habent maximam virtutem ex | |
| 3965 consuetudine</i>, ut philosophus dicit, in II Polit. Et inde non | |
| 3966 sunt de facili mutandae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p8"> | |
| 3967 <b>Reply to Objection 2:</b> This argument proves that laws ought to be changed: not in view of any improvement, but for the sake of a great benefit or | |
| 3968 in a case of great urgency, as stated above. | |
| 3969 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 ad 2"><a name="37726" shape="rect"><span class="ref">[37726] Iª-IIae q. 97 a. 2 ad 2</span></a> Ad secundum | |
| 3970 dicendum quod ratio illa concludit quod leges sunt mutandae, non | |
| 3971 tamen pro quacumque melioratione, sed pro magna utilitate vel | |
| 3972 necessitate, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A2-p9"><b>Reply to Objection 3:</b> This answer applies also to the Third Objection.</p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 2 ad 3"><a name="37727" shape="rect"><span class="ref">[37727] Iª-IIae q. 97 a. 2 ad 3</span></a> Et similiter | |
| 3973 dicendum est ad tertium.</p></div></div></div><div id="FS_Q97_A3" class="div4"><h4 id="FS_Q97_A3-p0.1">Q. 97. A. 3. Whether custom can obtain force of law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p2"> | |
| 3974 <b>Objection 1:</b> It would seem that custom cannot obtain force of law, nor abolish a law. Because human law is derived from the natural law | |
| 3975 and from the Divine law, as stated above ( | |
| 3976 <a href="#FS_Q93_A3" id="FS_Q97_A3-p2.1" shape="rect">Q[93], A[3]</a>; | |
| 3977 <a href="#FS_Q95_A2" id="FS_Q97_A3-p2.2" shape="rect"> Q[95], A[2]</a>). But human custom cannot change either the law of nature or the Divine law. Therefore neither can it change human law. | |
| 3978 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 arg. 1"><a name="37728" shape="rect"><span class="ref">[37728] Iª-IIae q. 97 a. 3 arg. 1</span></a> Ad tertium | |
| 3979 sic proceditur. Videtur quod consuetudo non possit obtinere vim | |
| 3980 legis, nec legem amovere. Lex enim humana derivatur a lege naturae | |
| 3981 et a lege divina, ut ex supradictis patet. Sed consuetudo hominum | |
| 3982 non potest immutare legem naturae, nec legem divinam. Ergo etiam | |
| 3983 nec legem humanam immutare potest.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p3"> | |
| 3984 <b>Objection 2:</b> Further, many evils cannot make one good. But he who first acted against the law, did evil. Therefore by multiplying such | |
| 3985 acts, nothing good is the result. Now a law is something good; since it is a rule of human acts. Therefore law is not abolished | |
| 3986 by custom, so that the mere custom should obtain force of law. | |
| 3987 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 arg. 2"><a name="37729" shape="rect"><span class="ref">[37729] Iª-IIae q. 97 a. 3 arg. 2</span></a> Praeterea, | |
| 3988 ex multis malis non potest fieri unum bonum. Sed ille qui incipit | |
| 3989 primo contra legem agere, male facit. Ergo, multiplicatis similibus | |
| 3990 actibus, non efficietur aliquod bonum. Lex autem est quoddam bonum, | |
| 3991 cum sit regula humanorum actuum. Ergo per consuetudinem non potest | |
| 3992 removeri lex, ut ipsa consuetudo vim legis obtineat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p4"> | |
| 3993 <b>Objection 3:</b> Further, the framing of laws belongs to those public men whose business it is to govern the community; wherefore private | |
| 3994 individuals cannot make laws. But custom grows by the acts of private individuals. Therefore custom cannot obtain force of | |
| 3995 law, so as to abolish the law. | |
| 3996 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 arg. 3"><a name="37730" shape="rect"><span class="ref">[37730] Iª-IIae q. 97 a. 3 arg. 3</span></a> Praeterea, | |
| 3997 ferre legem pertinet ad publicas personas, ad quas pertinet regere | |
| 3998 communitatem, unde privatae personae legem facere non possunt. Sed | |
| 3999 consuetudo invalescit per actus privatarum personarum. Ergo | |
| 4000 consuetudo non potest obtinere vim legis, per quam lex | |
| 4001 removeatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p5"> | |
| 4002 <b>On the contrary,</b> Augustine says (Ep. ad Casulan. xxxvi): "The customs of God's people and the institutions of our ancestors are to be considered | |
| 4003 as laws. And those who throw contempt on the customs of the Church ought to be punished as those who disobey the law of God." | |
| 4004 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 s. c."><a name="37731" shape="rect"><span class="ref">[37731] Iª-IIae q. 97 a. 3 s. c.</span></a> Sed contra | |
| 4005 est quod Augustinus dicit, in Epist. ad Casulan., <i>mos populi Dei | |
| 4006 et instituta maiorum pro lege sunt tenenda. Et sicut | |
| 4007 praevaricatores legum divinarum, ita et contemptores consuetudinum | |
| 4008 ecclesiasticarum coercendi sunt</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p6"> | |
| 4009 <b>I answer that,</b> All law proceeds from the reason and will of the lawgiver; the Divine and natural laws from the reasonable will of God; the | |
| 4010 human law from the will of man, regulated by reason. Now just as human reason and will, in practical matters, may be made | |
| 4011 manifest by speech, so may they be made known by deeds: since seemingly a man chooses as good that which he carries into execution. | |
| 4012 But it is evident that by human speech, law can be both changed and expounded, in so | |
| 4013 far as it manifests the interior movement and thought of human reason. Wherefore by actions also, especially if they be repeated, | |
| 4014 so as to make a custom, law can be changed and expounded; and also something can be established which obtains force of law, | |
| 4015 in so far as by repeated external actions, the inward movement of the will, and concepts of reason are most effectually declared; | |
| 4016 for when a thing is done again and again, it seems to proceed from a deliberate judgment of reason. Accordingly, | |
| 4017 custom has the force of a law, abolishes law, and is the interpreter of law. | |
| 4018 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 co."><a name="37732" shape="rect"><span class="ref">[37732] Iª-IIae q. 97 a. 3 co.</span></a> Respondeo | |
| 4019 dicendum quod omnis lex proficiscitur a ratione et voluntate | |
| 4020 legislatoris, lex quidem divina et naturalis a rationabili Dei | |
| 4021 voluntate; lex autem humana a voluntate hominis ratione regulata. | |
| 4022 Sicut autem ratio et voluntas hominis manifestantur verbo in rebus | |
| 4023 agendis, ita etiam manifestantur facto, hoc enim unusquisque | |
| 4024 eligere videtur ut bonum, quod opere implet. Manifestum est autem | |
| 4025 quod verbo humano potest et mutari lex, et etiam exponi, inquantum | |
| 4026 manifestat interiorem motum et conceptum rationis humanae. Unde | |
| 4027 etiam et per actus, maxime multiplicatos, qui consuetudinem | |
| 4028 efficiunt, mutari potest lex, et exponi, et etiam aliquid causari | |
| 4029 quod legis virtutem obtineat, inquantum scilicet per exteriores | |
| 4030 actus multiplicatos interior voluntatis motus, et rationis | |
| 4031 conceptus, efficacissime declaratur; cum enim aliquid multoties | |
| 4032 fit, videtur ex deliberato rationis iudicio provenire. Et secundum | |
| 4033 hoc, consuetudo et habet vim legis, et legem abolet, et est legum | |
| 4034 interpretatrix.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p7"> | |
| 4035 <b>Reply to Objection 1:</b> The natural and Divine laws proceed from the Divine will, as stated above. Wherefore they cannot be changed by a custom proceeding | |
| 4036 from the will of man, but only by Divine authority. Hence it is that no custom can prevail over the Divine or natural laws: | |
| 4037 for Isidore says (Synon. ii, 16): "Let custom yield to authority: evil customs should be eradicated by law and reason." | |
| 4038 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 ad 1"><a name="37733" shape="rect"><span class="ref">[37733] Iª-IIae q. 97 a. 3 ad 1</span></a> Ad primum | |
| 4039 ergo dicendum quod lex naturalis et divina procedit a voluntate | |
| 4040 divina, ut dictum est. Unde non potest mutari per consuetudinem | |
| 4041 procedentem a voluntate hominis, sed solum per auctoritatem divinam | |
| 4042 mutari posset. Et inde est quod nulla consuetudo vim obtinere | |
| 4043 potest contra legem divinam vel legem naturalem, dicit enim | |
| 4044 Isidorus, in Synonym., <i>usus auctoritati cedat, pravum usum lex | |
| 4045 et ratio vincat</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p8"> | |
| 4046 <b>Reply to Objection 2:</b> As stated above ( | |
| 4047 <a href="#FS_Q96_A6" id="FS_Q97_A3-p8.1" shape="rect">Q[96], A[6]</a>), human laws fail in some cases: wherefore it is possible sometimes to act beside the law; namely, in a case where the law | |
| 4048 fails; yet the act will not be evil. And when such cases are multiplied, by reason of some change in man, then custom shows | |
| 4049 that the law is no longer useful: just as it might be declared by the verbal promulgation of a law to the contrary. If, however, | |
| 4050 the same reason remains, | |
| 4051 for which the law was useful hitherto, then it is not the custom that prevails against the law, but the law that overcomes | |
| 4052 the custom: unless perhaps the sole reason for the law seeming useless, be that it is not "possible according to the custom | |
| 4053 of the country" [* | |
| 4054 <a href="#FS_Q95_A3" id="FS_Q97_A3-p8.2" shape="rect">Q[95], A[3]</a>], which has been stated to be one of the conditions of law. For it is not easy to set aside the custom of a whole people. | |
| 4055 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 ad 2"><a name="37734" shape="rect"><span class="ref">[37734] Iª-IIae q. 97 a. 3 ad 2</span></a> Ad secundum | |
| 4056 dicendum quod, sicut supra dictum est, leges humanae in aliquibus | |
| 4057 casibus deficiunt, unde possibile est quandoque praeter legem | |
| 4058 agere, in casu scilicet in quo deficit lex, et tamen actus non erit | |
| 4059 malus. Et cum tales casus multiplicantur, propter aliquam | |
| 4060 mutationem hominum, tunc manifestatur per consuetudinem quod lex | |
| 4061 ulterius utilis non est, sicut etiam manifestaretur si lex | |
| 4062 contraria verbo promulgaretur. Si autem adhuc maneat ratio eadem | |
| 4063 propter quam prima lex utilis erat, non consuetudo legem, sed lex | |
| 4064 consuetudinem vincit, nisi forte propter hoc solum inutilis lex | |
| 4065 videatur, quia non est possibilis secundum consuetudinem patriae, | |
| 4066 quae erat una de conditionibus legis. Difficile enim est | |
| 4067 consuetudinem multitudinis removere.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A3-p9"> | |
| 4068 <b>Reply to Objection 3:</b> The people among whom a custom is introduced may be of two conditions. For if they are free, and able to make their own laws, | |
| 4069 the consent of the whole people expressed by a custom counts far more in favor of a particular observance, that does the authority | |
| 4070 of the sovereign, who has not the power to frame laws, except as representing the people. Wherefore although each individual | |
| 4071 cannot make laws, yet the whole people can. If however the people have | |
| 4072 not the free power to make their own laws, or to abolish a law made by a higher authority; nevertheless with such a people | |
| 4073 a prevailing custom obtains force of law, in so far as it is tolerated by those to whom it belongs to make laws for that people: | |
| 4074 because by the very fact that they tolerate it they seem to approve of that which is introduced by custom. | |
| 4075 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 3 ad 3"><a name="37735" shape="rect"><span class="ref">[37735] Iª-IIae q. 97 a. 3 ad 3</span></a> Ad tertium | |
| 4076 dicendum quod multitudo in qua consuetudo introducitur duplicis | |
| 4077 conditionis esse potest. Si enim sit libera multitudo, quae possit | |
| 4078 sibi legem facere, plus est consensus totius multitudinis ad | |
| 4079 aliquid observandum, quem consuetudo manifestat, quam auctoritas | |
| 4080 principis, qui non habet potestatem condendi legem, nisi inquantum | |
| 4081 gerit personam multitudinis. Unde licet singulae personae non | |
| 4082 possint condere legem, tamen totus populus legem condere potest. Si | |
| 4083 vero multitudo non habeat liberam potestatem condendi sibi legem, | |
| 4084 vel legem a superiori potestate positam removendi; tamen ipsa | |
| 4085 consuetudo in tali multitudine praevalens obtinet vim legis, | |
| 4086 inquantum per eos toleratur ad quos pertinet multitudini legem | |
| 4087 imponere, ex hoc enim ipso videntur approbare quod consuetudo | |
| 4088 induxit.</p></div></div></div><div id="FS_Q97_A4" class="div4"><h4 id="FS_Q97_A4-p0.1">Q. 97. A. 4. Whether the rulers of the people can dispense from human laws?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p2"> | |
| 4089 <b>Objection 1:</b> It would seem that the rulers of the people cannot dispense from human laws. For the law is established for the "common weal," | |
| 4090 as Isidore says (Etym. v, 21). But the common good should not be set aside for the private convenience of an individual: because, | |
| 4091 as the Philosopher says (Ethic. i, 2), "the good of the nation is more godlike than the good of one man." Therefore it seems | |
| 4092 that a man should not be dispensed from acting in compliance with the general | |
| 4093 law. | |
| 4094 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 arg. 1"><a name="37736" shape="rect"><span class="ref">[37736] Iª-IIae q. 97 a. 4 arg. 1</span></a> Ad quartum | |
| 4095 sic proceditur. Videtur quod rectores multitudinis non possint in | |
| 4096 legibus humanis dispensare. Lex enim statuta est pro communi | |
| 4097 utilitate, ut Isidorus dicit. Sed bonum commune non debet | |
| 4098 intermitti pro privato commodo alicuius personae, quia, ut dicit | |
| 4099 philosophus, in I Ethic., <i>bonum gentis divinius est quam bonum | |
| 4100 unius hominis</i>. Ergo videtur quod non debeat dispensari cum | |
| 4101 aliquo ut contra legem communem agat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p3"> | |
| 4102 <b>Objection 2:</b> Further, those who are placed over others are commanded as follows ( | |
| 4103 <a class="scripRef" id="FS_Q97_A4-p3.1" href="./asv.html#Deut.1.17" target="asv">Dt. 1:17</a>): "You shall hear the little as well as the great; neither shall you respect any man's person, because it is the judgment | |
| 4104 of God." But to allow one man to do that which is equally forbidden to all, seems to be respect of persons. Therefore the | |
| 4105 rulers of a community cannot grant such dispensations, since this is against a precept of the Divine law. | |
| 4106 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 arg. 2"><a name="37737" shape="rect"><span class="ref">[37737] Iª-IIae q. 97 a. 4 arg. 2</span></a> Praeterea, | |
| 4107 illis qui super alios constituuntur, praecipitur Deut. I, <i>ita | |
| 4108 parvum audietis ut magnum, nec accipietis cuiusquam personam, quia | |
| 4109 Dei iudicium est</i>. Sed concedere alicui quod communiter | |
| 4110 denegatur omnibus, videtur esse acceptio personarum. Ergo huiusmodi | |
| 4111 dispensationes facere rectores multitudinis non possunt, cum hoc | |
| 4112 sit contra praeceptum legis divinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p4"> | |
| 4113 <b>Objection 3:</b> Further, human law, in order to be just, should accord with the natural and Divine laws: else it would not "foster religion," | |
| 4114 nor be "helpful to discipline," which is requisite to the nature of law, as laid down by Isidore (Etym. v, 3). But no man | |
| 4115 can dispense from the Divine and natural laws. Neither, therefore, can he dispense from the human law. | |
| 4116 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 arg. 3"><a name="37738" shape="rect"><span class="ref">[37738] Iª-IIae q. 97 a. 4 arg. 3</span></a> Praeterea, | |
| 4117 lex humana, si sit recta, oportet quod consonet legi naturali et | |
| 4118 legi divinae, aliter enim non congrueret religioni, nec conveniret | |
| 4119 disciplinae, quod requiritur ad legem, ut Isidorus dicit. Sed in | |
| 4120 lege divina et naturali nullus homo potest dispensare. Ergo nec | |
| 4121 etiam in lege humana.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p5"> | |
| 4122 <b>On the contrary,</b> The Apostle says ( | |
| 4123 <a class="scripRef" id="FS_Q97_A4-p5.1" href="./asv.html#iCor.9.17" target="asv">1 Cor. 9:17</a>): "A dispensation is committed to me." | |
| 4124 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 s. c."><a name="37739" shape="rect"><span class="ref">[37739] Iª-IIae q. 97 a. 4 s. c.</span></a> Sed contra | |
| 4125 est quod dicit apostolus, I ad Cor. IX, <i>dispensatio mihi credita | |
| 4126 est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p6"> | |
| 4127 <b>I answer that,</b> Dispensation, properly speaking, denotes a measuring out to individuals of some common goods: thus the head of a household | |
| 4128 is called a dispenser, because to each member of the household he distributes work and necessaries of life in due weight and | |
| 4129 measure. Accordingly in every community a man is said to dispense, from the very fact that he directs how some general precept | |
| 4130 is to be fulfilled by each individual. Now it happens at times that a precept, which is | |
| 4131 conducive to the common weal as a general rule, is not good for a particular individual, or in some particular case, either | |
| 4132 because it would hinder some greater good, or because it would be the occasion of some evil, as explained above ( | |
| 4133 <a href="#FS_Q96_A6" id="FS_Q97_A4-p6.1" shape="rect">Q[96], A[6]</a>). But it would be dangerous to leave this to the discretion of each individual, except perhaps by reason of an evident and | |
| 4134 sudden emergency, as stated above ( | |
| 4135 <a href="#FS_Q96_A6" id="FS_Q97_A4-p6.2" shape="rect">Q[96], A[6]</a>). Consequently he who is | |
| 4136 placed over a community is empowered to dispense in a human law that rests upon his authority, so that, when the law fails | |
| 4137 in its application to persons or circumstances, he may allow the precept of the law not to be observed. If however he grant | |
| 4138 this permission without any such reason, and of his mere will, he will be an unfaithful or an imprudent dispenser: unfaithful, | |
| 4139 if he has not the common good in view; imprudent, if he ignores the reasons for granting dispensations. Hence Our Lord says | |
| 4140 ( | |
| 4141 <a class="scripRef" id="FS_Q97_A4-p6.3" href="./asv.html#Luke.12.42" target="asv">Lk. 12:42</a>): "Who, thinkest thou, is the faithful and wise dispenser [Douay: steward], whom his lord setteth over his family?" | |
| 4142 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 co."><a name="37740" shape="rect"><span class="ref">[37740] Iª-IIae q. 97 a. 4 co.</span></a> Respondeo | |
| 4143 dicendum quod dispensatio proprie importat commensurationem | |
| 4144 alicuius communis ad singula, unde etiam gubernator familiae | |
| 4145 dicitur dispensator, inquantum unicuique de familia cum pondere et | |
| 4146 mensura distribuit et operationes et necessaria vitae. Sic igitur | |
| 4147 et in quacumque multitudine ex eo dicitur aliquis dispensare, quod | |
| 4148 ordinat qualiter aliquod commune praeceptum sit a singulis | |
| 4149 adimplendum. Contingit autem quandoque quod aliquod praeceptum quod | |
| 4150 est ad commodum multitudinis ut in pluribus, non est conveniens | |
| 4151 huic personae, vel in hoc casu, quia vel per hoc impediretur | |
| 4152 aliquid melius, vel etiam induceretur aliquod malum, sicut ex | |
| 4153 supradictis patet. Periculosum autem esset ut hoc iudicio | |
| 4154 cuiuslibet committeretur, nisi forte propter evidens et subitum | |
| 4155 periculum, ut supra dictum est. Et ideo ille qui habet regere | |
| 4156 multitudinem, habet potestatem dispensandi in lege humana quae suae | |
| 4157 auctoritati innititur, ut scilicet in personis vel casibus in | |
| 4158 quibus lex deficit, licentiam tribuat ut praeceptum legis non | |
| 4159 servetur. Si autem absque hac ratione, pro sola voluntate, | |
| 4160 licentiam tribuat, non erit fidelis in dispensatione, aut erit | |
| 4161 imprudens, infidelis quidem, si non habeat intentionem ad bonum | |
| 4162 commune; imprudens autem, si rationem dispensandi ignoret. Propter | |
| 4163 quod dominus dicit, Lucae XII, <i>quis, putas, est fidelis | |
| 4164 dispensator et prudens, quem constituit dominus super familiam | |
| 4165 suam?</i></p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p7"> | |
| 4166 <b>Reply to Objection 1:</b> When a person is dispensed from observing the general law, this should not be done to the prejudice of, but with the intention | |
| 4167 of benefiting, the common good. | |
| 4168 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 ad 1"><a name="37741" shape="rect"><span class="ref">[37741] Iª-IIae q. 97 a. 4 ad 1</span></a> Ad primum | |
| 4169 ergo dicendum quod, quando cum aliquo dispensatur ut legem communem | |
| 4170 non servet, non debet fieri in praeiudicium boni communis; sed ea | |
| 4171 intentione ut ad bonum commune proficiat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p8"> | |
| 4172 <b>Reply to Objection 2:</b> It is not respect of persons if unequal measures are served out to those who are themselves unequal. Wherefore when the condition | |
| 4173 of any person requires that he should reasonably receive special treatment, it is not respect of persons if he be the object | |
| 4174 of special favor. | |
| 4175 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 ad 2"><a name="37742" shape="rect"><span class="ref">[37742] Iª-IIae q. 97 a. 4 ad 2</span></a> Ad secundum | |
| 4176 dicendum quod non est acceptio personarum si non serventur aequalia | |
| 4177 in personis inaequalibus. Unde quando conditio alicuius personae | |
| 4178 requirit ut rationabiliter in ea aliquid specialiter observetur, | |
| 4179 non est personarum acceptio si sibi aliqua specialis gratia | |
| 4180 fiat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q97_A4-p9"> | |
| 4181 <b>Reply to Objection 3:</b> Natural law, so far as it contains general precepts, which never fail, does not allow of dispensations. In other precepts, | |
| 4182 however, which are as conclusions of the general precepts, man sometimes grants a dispensation: for instance, that a loan | |
| 4183 should not be paid back to the betrayer of his country, or something similar. But to the Divine law each man stands as a private | |
| 4184 person to the public law to which he is subject. Wherefore just as none can | |
| 4185 dispense from public human law, except the man from whom the law derives its authority, or his delegate; so, in the precepts | |
| 4186 of the Divine law, which are from God, none can dispense but God, or the man to whom He may give special power for that purpose. | |
| 4187 </p></div><div class="lat"><p class="latin" title="I-II q. 97 a. 4 ad 3"><a name="37743" shape="rect"><span class="ref">[37743] Iª-IIae q. 97 a. 4 ad 3</span></a> Ad tertium | |
| 4188 dicendum quod lex naturalis inquantum continet praecepta communia, | |
| 4189 quae nunquam fallunt, dispensationem recipere non potest. In aliis | |
| 4190 vero praeceptis, quae sunt quasi conclusiones praeceptorum | |
| 4191 communium, quandoque per hominem dispensatur, puta quod mutuum non | |
| 4192 reddatur proditori patriae, vel aliquid huiusmodi. Ad legem autem | |
| 4193 divinam ita se habet quilibet homo, sicut persona privata ad legem | |
| 4194 publicam cui subiicitur. Unde sicut in lege humana publica non | |
| 4195 potest dispensare nisi ille a quo lex auctoritatem habet, vel is | |
| 4196 cui ipse commiserit; ita in praeceptis iuris divini, quae sunt a | |
| 4197 Deo, nullus potest dispensare nisi Deus, vel si cui ipse | |
| 4198 specialiter committeret.</p></div></div></div></div> | |
| 4199 <div id="FS_Q98" class="div3"> | |
| 4200 <h3 id="FS_Q98-p0.1">Q. 98. OF THE OLD LAW (SIX ARTICLES)</h3> | |
| 4201 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 4202 <p id="FS_Q98-p2"> In due sequence we must now consider the Old Law; and (1) The Law itself; (2) Its precepts. Under the first head there are | |
| 4203 six points of inquiry: | |
| 4204 </p><p id="FS_Q98-p3"><a href="#FS_Q98_A1"> (1) Whether the Old Law was good?</a></p><p id="FS_Q98-p4"><a href="#FS_Q98_A2"> (2) Whether it was from God?</a></p><p id="FS_Q98-p5"><a href="#FS_Q98_A3"> (3) Whether it came from Him through the angels?</a></p><p id="FS_Q98-p6"><a href="#FS_Q98_A4"> (4) Whether it was given to all?</a></p><p id="FS_Q98-p7"><a href="#FS_Q98_A5"> (5) Whether it was binding on all?</a></p><p id="FS_Q98-p8"><a href="#FS_Q98_A6"> (6) Whether it was given at a suitable time?</a></p> | |
| 4205 </div></div><div class="lat"><p class="latin" title="I-II q. 98 pr."><a name="37744" shape="rect"><span class="ref">[37744] | |
| 4206 Iª-IIae q. 98 pr.</span></a> Consequenter considerandum est de | |
| 4207 lege veteri. Et primo, de ipsa lege; secundo, de praeceptis eius. | |
| 4208 Circa primum quaeruntur sex. Primo, utrum lex vetus sit bona. | |
| 4209 Secundo, utrum sit a Deo. Tertio, utrum sit ab eo mediantibus | |
| 4210 Angelis. Quarto, utrum data sit omnibus. Quinto, utrum omnes | |
| 4211 obliget. Sexto, utrum congruo tempore fuerit data.</p></div></div></div> | |
| 4212 <div id="FS_Q98_A1" class="div4"><h4 id="FS_Q98_A1-p0.1">Q. 98. A. 1. Whether the Old Law was good?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p2"> | |
| 4213 <b>Objection 1:</b> It would seem that the Old Law was not good. For it is written ( | |
| 4214 <a class="scripRef" id="FS_Q98_A1-p2.1" href="./asv.html#Ezek.20.25" target="asv">Ezech. 20:25</a>): "I gave them statutes that were not good, and judgments in which they shall not live." But a law is not said to be good | |
| 4215 except on account of the goodness of the precepts that it contains. Therefore the Old Law was not good. | |
| 4216 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 arg. 1"><a name="37745" shape="rect"><span class="ref">[37745] Iª-IIae q. 98 a. 1 arg. 1</span></a> Ad primum | |
| 4217 sic proceditur. Videtur quod lex vetus non fuerit bona. Dicitur | |
| 4218 enim Ezech. XX <i>dedi eis praecepta non bona, et iudicia in quibus | |
| 4219 non vivent</i>. Sed lex non dicitur bona nisi propter bonitatem | |
| 4220 praeceptorum quae continet. Ergo lex vetus non fuit bona.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p3"> | |
| 4221 <b>Objection 2:</b> Further, it belongs to the goodness of a law that it conduce to the common welfare, as Isidore says (Etym. v, 3). But the | |
| 4222 Old Law was not salutary; rather was it deadly and hurtful. For the Apostle says ( | |
| 4223 <a class="scripRef" id="FS_Q98_A1-p3.1" href="./asv.html#Rom.7.8" target="asv">Rom. 7:8</a>, seqq.): "Without the law sin was dead. And I lived some time without the law. But when the commandment came sin revived; | |
| 4224 and I died." Again he says ( | |
| 4225 <a class="scripRef" id="FS_Q98_A1-p3.2" href="./asv.html#Rom.5.20" target="asv">Rom. 5:20</a>): "Law entered in that sin might abound." Therefore the Old Law was not | |
| 4226 good. | |
| 4227 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 arg. 2"><a name="37746" shape="rect"><span class="ref">[37746] Iª-IIae q. 98 a. 1 arg. 2</span></a> Praeterea, | |
| 4228 ad bonitatem legis pertinet ut communi saluti proficiat sicut | |
| 4229 Isidorus dicit. Sed lex vetus non fuit salutifera, sed magis | |
| 4230 mortifera et nociva. Dicit enim apostolus, Rom. VII, <i>sine lege | |
| 4231 peccatum mortuum erat. Ego autem vivebam sine lege aliquando, sed | |
| 4232 cum venisset mandatum, peccatum revixit, ego autem mortuus sum</i>; | |
| 4233 et Rom. V, <i>lex subintravit ut abundaret delictum</i>. Ergo lex | |
| 4234 vetus non fuit bona.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p4"> | |
| 4235 <b>Objection 3:</b> Further, it belongs to the goodness of the law that it should be possible to obey it, both according to nature, and according | |
| 4236 to human custom. But such the Old Law was not: since Peter said ( | |
| 4237 <a class="scripRef" id="FS_Q98_A1-p4.1" href="./asv.html#Acts.15.10" target="asv">Acts 15:10</a>): "Why tempt you (God) to put a yoke on the necks of the disciples, which neither our fathers nor we have been able to bear?" | |
| 4238 Therefore it seems that the Old Law was not good. | |
| 4239 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 arg. 3"><a name="37747" shape="rect"><span class="ref">[37747] Iª-IIae q. 98 a. 1 arg. 3</span></a> Praeterea, | |
| 4240 ad bonitatem legis pertinet quod sit possibilis ad observandum et | |
| 4241 secundum naturam, et secundum humanam consuetudinem. Sed hoc non | |
| 4242 habuit lex vetus, dicit enim Petrus, Act. XV, <i>quid tentatis | |
| 4243 imponere iugum super cervicem discipulorum, quod neque nos, neque | |
| 4244 patres nostri, portare potuimus?</i> Ergo videtur quod lex vetus | |
| 4245 non fuerit bona.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p5"> | |
| 4246 <b>On the contrary,</b> The Apostle says ( | |
| 4247 <a class="scripRef" id="FS_Q98_A1-p5.1" href="./asv.html#Rom.7.12" target="asv">Rom. 7:12</a>): "Wherefore the law indeed is holy, and the commandment holy, and just, and good." | |
| 4248 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 s. c."><a name="37748" shape="rect"><span class="ref">[37748] Iª-IIae q. 98 a. 1 s. c.</span></a> Sed contra | |
| 4249 est quod apostolus dicit, Rom. VII, itaque <i>lex quidem sancta | |
| 4250 est, et mandatum sanctum et iustum et bonum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q98_A1-p6"> | |
| 4251 <b>I answer that,</b> Without any doubt, the Old Law was good. For just as a doctrine is shown to be good by the fact that it accords with right | |
| 4252 reason, so is a law proved to be good if it accords with reason. Now the Old Law was in accordance with reason. Because it | |
| 4253 repressed concupiscence which is in conflict with reason, as evidenced by the commandment, "Thou shalt not covet thy neighbor's | |
| 4254 goods" ( | |
| 4255 <a class="scripRef" id="FS_Q98_A1-p6.1" href="./asv.html#Exod.20.17" target="asv">Ex. 20:17</a>). Moreover the same law forbade all kinds of sin; | |
| 4256 and these too are contrary to reason. Consequently it is evident that it was a good law. The Apostle argues in the same way | |
| 4257 ( | |
| 4258 <a class="scripRef" id="FS_Q98_A1-p6.2" href="./asv.html#Rom.7" target="asv">Rom. 7</a>): "I am delighted," says he (verse 22), "with the law of God, according to the inward man": and again (verse 16): "I consent | |
| 4259 to the law, that is good." | |
| 4260 </p><p id="FS_Q98_A1-p7"> But it must be noted that the good has various degrees, as Dionysius states (Div. Nom. iv): for there is a perfect good, | |
| 4261 and an imperfect good. In things ordained to an end, there is perfect goodness when a thing is such that it is sufficient | |
| 4262 in itself to conduce to the end: while there is imperfect goodness when a thing is of some assistance in attaining the end, | |
| 4263 but is not sufficient for the realization thereof. Thus a medicine is perfectly good, if it gives health to a man; | |
| 4264 but it is imperfect, if it helps to cure him, without being able to bring him back to health. Again it must be observed that | |
| 4265 the end of human law is different from the end of Divine law. For the end of human law is the temporal tranquillity of the | |
| 4266 state, which end law effects by directing external actions, as regards those evils which might disturb the peaceful condition | |
| 4267 of the state. On the other hand, the end of the Divine law is to bring man to that end which is everlasting happiness; which | |
| 4268 end is hindered by any sin, not only of external, but also of internal action. Consequently that which suffices for the perfection | |
| 4269 of human law, viz. the prohibition and punishment of sin, does not suffice for the perfection of the Divine law: but it is | |
| 4270 requisite that it should make man altogether fit to partake of everlasting happiness. Now this cannot be done save by the | |
| 4271 grace of the Holy Ghost, whereby "charity" which fulfilleth the law . . . "is spread abroad in our hearts" ( | |
| 4272 <a class="scripRef" id="FS_Q98_A1-p7.1" href="./asv.html#Rom.5.5" target="asv">Rom. | |
| 4273 5:5 | |
| 4274 </a>): since "the grace of God is life everlasting" ( | |
| 4275 <a class="scripRef" id="FS_Q98_A1-p7.2" href="./asv.html#Rom.6.23" target="asv">Rom. 6:23</a>). But the Old Law could not confer this grace, for this was reserved to Christ; because, as it is written ( | |
| 4276 <a class="scripRef" id="FS_Q98_A1-p7.3" href="./asv.html#John.1.17" target="asv">Jn. 1:17</a>), the law was given "by Moses, grace and truth came by Jesus Christ." Consequently the Old Law was good indeed, but imperfect, | |
| 4277 according to | |
| 4278 <a class="scripRef" id="FS_Q98_A1-p7.4" href="./asv.html#Heb.7.19" target="asv"> Heb. 7:19</a>: "The law brought nothing to perfection." | |
| 4279 </p></div></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 co."><a name="37749" shape="rect"><span class="ref">[37749] Iª-IIae q. 98 a. 1 co.</span></a> Respondeo | |
| 4280 dicendum quod absque omni dubio lex vetus bona fuit. Sicut enim | |
| 4281 doctrina ostenditur esse vera ex hoc quod consonat rationi rectae, | |
| 4282 ita etiam lex aliqua ostenditur esse bona ex eo quod consonat | |
| 4283 rationi. Lex autem vetus rationi consonabat. Quia concupiscentiam | |
| 4284 reprimebat, quae rationi adversatur; ut patet in illo mandato, non | |
| 4285 concupisces rem proximi tui, quod ponitur Exod. XX. Ipsa etiam | |
| 4286 omnia peccata prohibebat, quae sunt contra rationem. Unde | |
| 4287 manifestum est quod bona erat. Et haec est ratio apostoli, Rom. | |
| 4288 VII, condelector, inquit, legi Dei secundum interiorem hominem; et | |
| 4289 iterum, consentio legi, quoniam bona est. Sed notandum est quod | |
| 4290 bonum diversos gradus habet, ut Dionysius dicit, IV cap. de Div. | |
| 4291 Nom., est enim aliquod bonum perfectum, et aliquod bonum | |
| 4292 imperfectum. Perfecta quidem bonitas est, in his quae ad finem | |
| 4293 ordinantur, quando aliquid est tale quod per se sufficiens est | |
| 4294 inducere ad finem, imperfectum autem bonum est quod operatur | |
| 4295 aliquid ad hoc quod perveniatur ad finem, non tamen sufficit ad hoc | |
| 4296 quod ad finem perducat. Sicut medicina perfecte bona est quae | |
| 4297 hominem sanat, imperfecta autem est quae hominem adiuvat, sed tamen | |
| 4298 sanare non potest. Est autem sciendum quod est alius finis legis | |
| 4299 humanae, et alius legis divinae. Legis enim humanae finis est | |
| 4300 temporalis tranquillitas civitatis, ad quem finem pervenit lex | |
| 4301 cohibendo exteriores actus, quantum ad illa mala quae possunt | |
| 4302 perturbare pacificum statum civitatis. Finis autem legis divinae | |
| 4303 est perducere hominem ad finem felicitatis aeternae; qui quidem | |
| 4304 finis impeditur per quodcumque peccatum, et non solum per actus | |
| 4305 exteriores, sed etiam per interiores. Et ideo illud quod sufficit | |
| 4306 ad perfectionem legis humanae, ut scilicet peccata prohibeat et | |
| 4307 poenam apponat, non sufficit ad perfectionem legis divinae, sed | |
| 4308 oportet quod hominem totaliter faciat idoneum ad participationem | |
| 4309 felicitatis aeternae. Quod quidem fieri non potest nisi per gratiam | |
| 4310 spiritus sancti, per quam diffunditur caritas in cordibus nostris, | |
| 4311 quae legem adimplet, gratia enim Dei vita aeterna, ut dicitur Rom. | |
| 4312 VI. Hanc autem gratiam lex vetus conferre non potuit, reservabatur | |
| 4313 enim hoc Christo, quia, ut dicitur Ioan. I, <i>lex per Moysen data | |
| 4314 est; gratia et veritas per Iesum Christum facta est</i>. Et inde | |
| 4315 est quod lex vetus bona quidem est, sed imperfecta; secundum illud | |
| 4316 Heb. VII, <i>nihil ad perfectum adduxit lex</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p8"> | |
| 4317 <b>Reply to Objection 1:</b> The Lord refers there to the ceremonial precepts; which are said not to be good, because they did not confer grace unto the | |
| 4318 remission of sins, although by fulfilling these precepts man confessed himself a sinner. Hence it is said pointedly, "and | |
| 4319 judgments in which they shall not live"; i.e. whereby they are unable to obtain life; and so the text goes on: "And I polluted | |
| 4320 them," i.e. showed them to be polluted, "in their own gifts, when they offered all | |
| 4321 that opened the womb, for their offenses." | |
| 4322 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 ad 1"><a name="37750" shape="rect"><span class="ref">[37750] Iª-IIae q. 98 a. 1 ad 1</span></a> Ad primum | |
| 4323 ergo dicendum quod dominus loquitur ibi de praeceptis | |
| 4324 caeremonialibus; quae quidem dicuntur non bona, quia gratiam non | |
| 4325 conferebant, per quam homines a peccato mundarentur, cum tamen per | |
| 4326 huiusmodi se peccatores ostenderent. Unde signanter dicitur, et | |
| 4327 iudicia in quibus non vivent, idest per quae vitam gratiae obtinere | |
| 4328 non possunt; et postea subditur, et pollui eos in muneribus suis, | |
| 4329 idest pollutos ostendi, <i>cum offerrent omne quod aperit vulvam, | |
| 4330 propter delicta sua</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p9"> | |
| 4331 <b>Reply to Objection 2:</b> The law is said to have been deadly, as being not the cause, but the occasion of death, on account of its imperfection: in | |
| 4332 so far as it did not confer grace enabling man to fulfil what is prescribed, and to avoid what it forbade. Hence this occasion | |
| 4333 was not given to men, but taken by them. Wherefore the Apostle says ( | |
| 4334 <a class="scripRef" id="FS_Q98_A1-p9.1" href="./asv.html#Rom.5.11" target="asv">Rom. 5:11</a>): "Sin, taking occasion by the commandment, seduced me, and by it killed me." In the same sense when it is | |
| 4335 said that "the law entered in that sin might abound," the conjunction "that" must be taken as consecutive and not final: in | |
| 4336 so far as men, taking occasion from the law, sinned all the more, both because a sin became more grievous after law had forbidden | |
| 4337 it, and because concupiscence increased, since we desire a thing the more from its being forbidden. | |
| 4338 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 ad 2"><a name="37751" shape="rect"><span class="ref">[37751] Iª-IIae q. 98 a. 1 ad 2</span></a> Ad secundum | |
| 4339 dicendum quod lex dicitur occidisse, non quidem effective, sed | |
| 4340 occasionaliter, ex sua imperfectione, inquantum scilicet gratiam | |
| 4341 non conferebat, per quam homines implere possent quod mandabat, vel | |
| 4342 vitare quod vetabat. Et sic occasio ista non erat data, sed sumpta | |
| 4343 ab hominibus. Unde et apostolus ibidem dicit, <i>occasione accepta | |
| 4344 peccatum per mandatum seduxit me, et per illud occidit</i>. Et ex | |
| 4345 hac etiam ratione dicitur quod lex subintravit ut abundaret | |
| 4346 delictum, ut ly ut teneatur consecutive, non causaliter, inquantum | |
| 4347 scilicet homines, accipientes occasionem a lege, abundantius | |
| 4348 peccaverunt; tum quia gravius fuit peccatum post legis | |
| 4349 prohibitionem; tum etiam quia concupiscentia crevit, magis enim | |
| 4350 concupiscimus quod nobis prohibetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A1-p10"> | |
| 4351 <b>Reply to Objection 3:</b> The yoke of the law could not be borne without the help of grace, which the law did not confer: for it is written ( | |
| 4352 <a class="scripRef" id="FS_Q98_A1-p10.1" href="./asv.html#Rom.9.16" target="asv">Rom. 9:16</a>): "It is not him that willeth, nor of him that runneth," viz. that he wills and runs in the commandments of God, "but of | |
| 4353 God that showeth mercy." Wherefore it is written ( | |
| 4354 <a class="scripRef" id="FS_Q98_A1-p10.2" href="./asv.html#Ps.118.32" target="asv">Ps. 118:32</a>): "I have run the way of Thy commandments, when Thou didst enlarge my heart," i.e. by giving me grace and | |
| 4355 charity. | |
| 4356 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 1 ad 3"><a name="37752" shape="rect"><span class="ref">[37752] Iª-IIae q. 98 a. 1 ad 3</span></a> Ad tertium | |
| 4357 dicendum quod iugum legis servari non poterat sine gratia | |
| 4358 adiuvante, quam lex non dabat, dicitur enim Rom. IX, <i>non est | |
| 4359 volentis neque currentis</i>, scilicet velle et currere in | |
| 4360 praeceptis Dei, sed miserentis Dei. Unde et in Psalmo CXVIII | |
| 4361 dicitur, <i>viam mandatorum tuorum cucurri, cum dilatasti cor | |
| 4362 meum</i>, scilicet per donum gratiae et caritatis.</p></div></div></div><div id="FS_Q98_A2" class="div4"><h4 id="FS_Q98_A2-p0.1">Q. 98. A. 2. Whether the Old Law was from God?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p2"> | |
| 4363 <b>Objection 1:</b> It would seem that the Old Law was not from God. For it is written ( | |
| 4364 <a class="scripRef" id="FS_Q98_A2-p2.1" href="./asv.html#Deut.32.4" target="asv">Dt. 32:4</a>): "The works of God are perfect." But the Law was imperfect, as stated above | |
| 4365 <a href="#FS_Q98_A1" id="FS_Q98_A2-p2.2" shape="rect">(A[1])</a>. Therefore the Old Law was not from God. | |
| 4366 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 arg. 1"><a name="37753" shape="rect"><span class="ref">[37753] Iª-IIae q. 98 a. 2 arg. 1</span></a> Ad secundum | |
| 4367 sic proceditur. Videtur quod lex vetus non fuerit a Deo. Dicitur | |
| 4368 enim Deut. XXXII, <i>Dei perfecta sunt opera</i>. Sed lex fuit | |
| 4369 imperfecta, ut supra dictum est. Ergo lex vetus non fuit a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p3"> | |
| 4370 <b>Objection 2:</b> Further, it is written ( | |
| 4371 <a class="scripRef" id="FS_Q98_A2-p3.1" href="./asv.html#Eccl.3.14" target="asv">Eccles. 3:14</a>): "I have learned that all the works which God hath made continue for ever." But the Old Law does not continue for ever: | |
| 4372 since the Apostle says ( | |
| 4373 <a class="scripRef" id="FS_Q98_A2-p3.2" href="./asv.html#Heb.7.18" target="asv">Heb. 7:18</a>): "There is indeed a setting aside of the former commandment, because of the weakness and unprofitableness thereof." Therefore | |
| 4374 the Old Law was not from God. | |
| 4375 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 arg. 2"><a name="37754" shape="rect"><span class="ref">[37754] Iª-IIae q. 98 a. 2 arg. 2</span></a> Praeterea, | |
| 4376 Eccle. III dicitur, <i>didici quod omnia opera quae fecit Deus, | |
| 4377 perseverent in aeternum</i>. Sed lex vetus non perseverat in | |
| 4378 aeternum, dicit enim apostolus, ad Heb. VII, <i>reprobatio fit | |
| 4379 quidem praecedentis mandati, propter infirmitatem eius et | |
| 4380 inutilitatem</i>. Ergo lex vetus non fuit a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p4"> | |
| 4381 <b>Objection 3:</b> Further, a wise lawgiver should remove, not only evil, but also the occasions of evil. But the Old Law was an occasion of | |
| 4382 sin, as stated above (A[1], ad 2). Therefore the giving of such a law does not pertain to God, to Whom "none is like among | |
| 4383 the lawgivers" ( | |
| 4384 <a class="scripRef" id="FS_Q98_A2-p4.1" href="./asv.html#Job.36.22" target="asv">Job 36:22</a>). | |
| 4385 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 arg. 3"><a name="37755" shape="rect"><span class="ref">[37755] Iª-IIae q. 98 a. 2 arg. 3</span></a> Praeterea, | |
| 4386 ad sapientem legislatorem pertinet non solum mala auferre, sed | |
| 4387 etiam occasiones malorum. Sed vetus lex fuit occasio peccati, ut | |
| 4388 supra dictum est. Ergo ad Deum, cui nullus est similis in | |
| 4389 legislatoribus, ut dicitur Iob XXXVI, non pertinebat legem talem | |
| 4390 dare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p5"> | |
| 4391 <b>Objection 4:</b> Further, it is written ( | |
| 4392 <a class="scripRef" id="FS_Q98_A2-p5.1" href="./asv.html#iTim.2.4" target="asv">1 Tim. 2:4</a>) that God "will have all men to be saved." But the Old Law did not suffice to save man, as stated above | |
| 4393 <a href="#FS_Q98_A1" id="FS_Q98_A2-p5.2" shape="rect">(A[1])</a>. Therefore the giving of such a law did not appertain to God. Therefore the Old Law was not from God. | |
| 4394 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 arg. 4"><a name="37756" shape="rect"><span class="ref">[37756] Iª-IIae q. 98 a. 2 arg. 4</span></a> Praeterea, | |
| 4395 I ad Tim. II, dicitur quod <i>Deus vult omnes homines salvos | |
| 4396 fieri</i>. Sed lex vetus non sufficiebat ad salutem hominum, ut | |
| 4397 supra dictum est. Ergo ad Deum non pertinebat talem legem dare. Lex | |
| 4398 ergo vetus non est a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p6"> | |
| 4399 <b>On the contrary,</b> Our Lord said ( | |
| 4400 <a class="scripRef" id="FS_Q98_A2-p6.1" href="./asv.html#Matt.15.6" target="asv">Mat. 15:6</a>) while speaking to the Jews, to whom the Law was given: "You have made void the commandment of God for your tradition." And | |
| 4401 shortly before (verse 4) He had said: "Honor thy father and mother," which is contained expressly in the Old Law ( | |
| 4402 <a class="scripRef" id="FS_Q98_A2-p6.2" href="./asv.html#Exod.20.12" target="asv">Ex. 20:12</a>; | |
| 4403 <a class="scripRef" id="FS_Q98_A2-p6.3" href="./asv.html#Deut.5.16" target="asv"> Dt. 5:16</a>). Therefore the Old Law was from God. | |
| 4404 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 s. c."><a name="37757" shape="rect"><span class="ref">[37757] Iª-IIae q. 98 a. 2 s. c.</span></a> Sed contra | |
| 4405 est quod dominus dicit, Matth. XV, loquens Iudaeis, quibus erat lex | |
| 4406 vetus data, <i>irritum fecistis mandatum Dei propter traditiones | |
| 4407 vestras</i>. Et paulo ante praemittitur, <i>honora patrem tuum et | |
| 4408 matrem tuam</i>, quod manifeste in lege veteri continetur. Ergo lex | |
| 4409 vetus est a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p7"> | |
| 4410 <b>I answer that,</b> The Old Law was given by the good God, Who is the Father of Our Lord Jesus Christ. For the Old Law ordained men to Christ | |
| 4411 in two ways. First by bearing witness to Christ; wherefore He Himself says ( | |
| 4412 <a class="scripRef" id="FS_Q98_A2-p7.1" href="./asv.html#Luke.24.44" target="asv">Lk. 24:44</a>): "All things must needs be fulfilled, which are written in the law . . . and in the prophets, and in the psalms, concerning | |
| 4413 Me": and ( | |
| 4414 <a class="scripRef" id="FS_Q98_A2-p7.2" href="./asv.html#John.5.46" target="asv">Jn. 5:46</a>): "If you did believe Moses, you would perhaps believe Me also; for he wrote of Me." Secondly, as a kind of | |
| 4415 disposition, since by withdrawing men from idolatrous worship, it enclosed [concludebat] them in the worship of one God, by | |
| 4416 Whom the human race was to be saved through Christ. Wherefore the Apostle says ( | |
| 4417 <a class="scripRef" id="FS_Q98_A2-p7.3" href="./asv.html#Gal.3.23" target="asv">Gal. 3:23</a>): "Before the faith came, we were kept under the law shut up [conclusi], unto that faith which was to be revealed." Now it | |
| 4418 is evident that the same thing it is, which gives a disposition to the end, and which brings to the end; and when I say "the | |
| 4419 same," I mean | |
| 4420 that it does so either by itself or through its subjects. For the devil would not make a law whereby men would be led to Christ, | |
| 4421 Who was to cast him out, according to | |
| 4422 <a class="scripRef" id="FS_Q98_A2-p7.4" href="./asv.html#Matt.12.26" target="asv"> Mat. 12:26</a>: "If Satan cast out Satan, his kingdom is divided" [Vulg.: 'he is divided against himself']. Therefore the Old Law was given | |
| 4423 by the same God, from Whom came salvation to man, through the grace of Christ. | |
| 4424 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 co."><a name="37758" shape="rect"><span class="ref">[37758] Iª-IIae q. 98 a. 2 co.</span></a> Respondeo | |
| 4425 dicendum quod lex vetus a bono Deo data est, qui est pater domini | |
| 4426 nostri Iesu Christi. Lex enim vetus homines ordinabat ad Christum | |
| 4427 dupliciter. Uno quidem modo, testimonium Christo perhibendo, unde | |
| 4428 ipse dicit, Lucae ult., <i>oportet impleri omnia quae scripta sunt | |
| 4429 in lege et Psalmis et prophetis de me</i>; et Ioan. V, <i>si | |
| 4430 crederetis Moysi, crederetis forsitan et mihi, de me enim ille | |
| 4431 scripsit</i>. Alio modo, per modum cuiusdam dispositionis, dum, | |
| 4432 retrahens homines a cultu idololatriae, concludebat eos sub cultu | |
| 4433 unius Dei, a quo salvandum erat humanum genus per Christum, unde | |
| 4434 apostolus dicit, ad Gal. III, <i>priusquam veniret fides, sub lege | |
| 4435 custodiebamur conclusi in eam fidem quae revelanda erat</i>. | |
| 4436 Manifestum est autem quod eiusdem est disponere ad finem et ad | |
| 4437 finem perducere, et dico eiusdem per se vel per suos subiectos. Non | |
| 4438 enim Diabolus legem tulisset per quam homines adducerentur ad | |
| 4439 Christum, per quem erat eiiciendus; secundum illud Matth. XII, | |
| 4440 <i>si Satanas Satanam eiicit, divisum est regnum eius</i>. Et ideo | |
| 4441 ab eodem Deo a quo facta est salus hominum per gratiam Christi, lex | |
| 4442 vetus data est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p8"> | |
| 4443 <b>Reply to Objection 1:</b> Nothing prevents a thing being not perfect simply, and yet perfect in respect of time: thus a boy is said to be perfect, | |
| 4444 not simply, but with regard to the condition of time. So, too, precepts that are given to children are perfect in comparison | |
| 4445 with the condition of those to whom they are given, although they are not perfect simply. Hence the Apostle says ( | |
| 4446 <a class="scripRef" id="FS_Q98_A2-p8.1" href="./asv.html#Gal.3.24" target="asv">Gal. 3:24</a>): "The law was our pedagogue in Christ." | |
| 4447 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 ad 1"><a name="37759" shape="rect"><span class="ref">[37759] Iª-IIae q. 98 a. 2 ad 1</span></a> Ad primum | |
| 4448 ergo dicendum quod nihil prohibet aliquid non esse perfectum | |
| 4449 simpliciter, quod tamen est perfectum secundum tempus, sicut | |
| 4450 dicitur aliquis puer perfectus non simpliciter, sed secundum | |
| 4451 temporis conditionem. Ita etiam praecepta quae pueris dantur, sunt | |
| 4452 quidem perfecta secundum conditionem eorum quibus dantur, etsi non | |
| 4453 sint perfecta simpliciter. Et talia fuerunt praecepta legis. Unde | |
| 4454 apostolus dicit, ad Gal. III, <i>lex paedagogus noster fuit in | |
| 4455 Christo</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p9"> | |
| 4456 <b>Reply to Objection 2:</b> Those works of God endure for ever which God so made that they would endure for ever; and these are His perfect works. But | |
| 4457 the Old Law was set aside when there came the perfection of grace; not as though it were evil, but as being weak and useless | |
| 4458 for this time; because, as the Apostle goes on to say, "the law brought nothing to perfection": hence he says ( | |
| 4459 <a class="scripRef" id="FS_Q98_A2-p9.1" href="./asv.html#Gal.3.25" target="asv">Gal. 3:25</a>): "After the faith is come, we are no longer under a | |
| 4460 pedagogue." | |
| 4461 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 ad 2"><a name="37760" shape="rect"><span class="ref">[37760] Iª-IIae q. 98 a. 2 ad 2</span></a> Ad secundum | |
| 4462 dicendum quod opera Dei perseverant in aeternum, quae sic Deus | |
| 4463 fecit ut in aeternum perseverent, et haec sunt ea quae sunt | |
| 4464 perfecta. Lex autem vetus reprobatur tempore perfectionis gratiae, | |
| 4465 non tanquam mala, sed tanquam infirma et inutilis pro isto tempore, | |
| 4466 quia, ut subditur, nihil ad perfectum adduxit lex. Unde ad Gal. | |
| 4467 III, dicit apostolus, <i>ubi venit fides, iam non sumus sub | |
| 4468 paedagogo</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p10"> | |
| 4469 <b>Reply to Objection 3:</b> As stated above ( | |
| 4470 <a href="FS_v.html#FS_Q79_A4" id="FS_Q98_A2-p10.1" shape="rect">Q[79], A[4]</a>), God sometimes permits certain ones to fall into sin, that they may thereby be humbled. So also did He wish to give such | |
| 4471 a law as men by their own forces could not fulfill, so that, while presuming on their own powers, they might find themselves | |
| 4472 to be sinners, and being humbled might have recourse to the help of grace. | |
| 4473 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 ad 3"><a name="37761" shape="rect"><span class="ref">[37761] Iª-IIae q. 98 a. 2 ad 3</span></a> Ad tertium | |
| 4474 dicendum quod, sicut supra dictum est, Deus aliquando permittit | |
| 4475 aliquos cadere in peccatum, ut exinde humilientur. Ita etiam voluit | |
| 4476 talem legem dare quam suis viribus homines implere non possent, ut | |
| 4477 sic dum homines de se praesumentes peccatores se invenirent, | |
| 4478 humiliati recurrerent ad auxilium gratiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A2-p11"> | |
| 4479 <b>Reply to Objection 4:</b> Although the Old Law did not suffice to save man, yet another help from God besides the Law was available for man, viz. faith | |
| 4480 in the Mediator, by which the fathers of old were justified even as we were. Accordingly God did not fail man by giving him | |
| 4481 insufficient aids to salvation. | |
| 4482 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 2 ad 4"><a name="37762" shape="rect"><span class="ref">[37762] Iª-IIae q. 98 a. 2 ad 4</span></a> Ad quartum | |
| 4483 dicendum quod, quamvis lex vetus non sufficeret ad salvandum | |
| 4484 hominem, tamen aderat aliud auxilium a Deo hominibus simul cum | |
| 4485 lege, per quod salvari poterant, scilicet fides mediatoris, per | |
| 4486 quam iustificati sunt antiqui patres, sicut etiam nos iustificamur. | |
| 4487 Et sic Deus non deficiebat hominibus quin daret eis salutis | |
| 4488 auxilia.</p></div></div></div><div id="FS_Q98_A3" class="div4"><h4 id="FS_Q98_A3-p0.1">Q. 98. A. 3. Whether the Old Law was given through the angels?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p2"> | |
| 4489 <b>Objection 1:</b> It seems that the Old Law was not given through the angels, but immediately by God. For an angel means a "messenger"; so | |
| 4490 that the word "angel" denotes ministry, not lordship, according to | |
| 4491 <a class="scripRef" id="FS_Q98_A3-p2.1" href="./asv.html#Ps.102.20" target="asv"> Ps. 102:20,21</a>: "Bless the Lord, all ye His Angels . . . you ministers of His." But the Old Law is related to have been given by the Lord: | |
| 4492 for it is written ( | |
| 4493 <a class="scripRef" id="FS_Q98_A3-p2.2" href="./asv.html#Exod.20.1" target="asv">Ex. 20:1</a>): "And the Lord spoke . . . these words," and further on: "I am the Lord Thy God." | |
| 4494 Moreover the same expression is often repeated in Exodus, and the later books of the Law. Therefore the Law was given by God | |
| 4495 immediately. | |
| 4496 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 arg. 1"><a name="37763" shape="rect"><span class="ref">[37763] Iª-IIae q. 98 a. 3 arg. 1</span></a> Ad tertium | |
| 4497 sic proceditur. Videtur quod lex vetus non fuerit data per Angelos, | |
| 4498 sed immediate a Deo. Angelus enim nuntius dicitur, et sic nomen | |
| 4499 Angeli ministerium importat, non dominium; secundum illud Psalmi | |
| 4500 CII, <i>benedicite domino, omnes Angeli eius, ministri eius</i>. | |
| 4501 Sed vetus lex a domino tradita esse perhibetur, dicitur enim Exod. | |
| 4502 XX, <i>locutusque est dominus sermones hos</i>, et postea subditur, | |
| 4503 <i>ego enim sum dominus Deus tuus</i>. Et idem modus loquendi | |
| 4504 frequenter repetitur in Exodo, et in libris consequentibus legis. | |
| 4505 Ergo lex est immediate data a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p3"> | |
| 4506 <b>Objection 2:</b> Further, according to | |
| 4507 <a class="scripRef" id="FS_Q98_A3-p3.1" href="./asv.html#John.1.17" target="asv"> Jn. 1:17, </a> "the Law was given by Moses." But Moses received it from God immediately: for it is written ( | |
| 4508 <a class="scripRef" id="FS_Q98_A3-p3.2" href="./asv.html#Exod.33.11" target="asv">Ex. 33:11</a>): "The Lord spoke to Moses face to face, as a man is wont to speak to his friend." Therefore the Old Law was given by God | |
| 4509 immediately. | |
| 4510 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 arg. 2"><a name="37764" shape="rect"><span class="ref">[37764] Iª-IIae q. 98 a. 3 arg. 2</span></a> Praeterea, | |
| 4511 sicut dicitur Ioan. I, lex per Moysen data est. Sed Moyses | |
| 4512 immediate accepit a Deo, dicitur enim Exod. XXXIII, <i>loquebatur | |
| 4513 dominus ad Moysen facie ad faciem, sicut loqui solet homo ad amicum | |
| 4514 suum</i>. Ergo lex vetus immediate data est a Deo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p4"> | |
| 4515 <b>Objection 3:</b> Further, it belongs to the sovereign alone to make a law, as stated above ( | |
| 4516 <a href="#FS_Q90_A3" id="FS_Q98_A3-p4.1" shape="rect">Q[90], A[3]</a>). But God alone is Sovereign as regards the salvation of souls: while the angels are the "ministering spirits," as stated | |
| 4517 in | |
| 4518 <a class="scripRef" id="FS_Q98_A3-p4.2" href="./asv.html#Heb.1.14" target="asv"> Heb. 1:14.</a> Therefore it was not meet for the Law to be given through the angels, since it is ordained to the salvation of souls. | |
| 4519 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 arg. 3"><a name="37765" shape="rect"><span class="ref">[37765] Iª-IIae q. 98 a. 3 arg. 3</span></a> Praeterea, | |
| 4520 ad solum principem pertinet legem ferre, ut supra dictum est. Sed | |
| 4521 solus Deus est princeps salutis animarum, <i>Angeli vero sunt | |
| 4522 administratorii spiritus</i>, ut dicitur ad Heb. I. Ergo lex vetus | |
| 4523 per Angelos dari non debuit, cum ordinaretur ad animarum | |
| 4524 salutem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p5"> | |
| 4525 <b>On the contrary,</b> The Apostle said ( | |
| 4526 <a class="scripRef" id="FS_Q98_A3-p5.1" href="./asv.html#Gal.3.19" target="asv">Gal. 3:19</a>) that the Law was "given [Vulg.: 'ordained'] by angels in the hand of a Mediator." And Stephen said ( | |
| 4527 <a class="scripRef" id="FS_Q98_A3-p5.2" href="./asv.html#Acts.7.53" target="asv">Acts 7:53</a>): "(Who) have received the Law by the disposition of angels." | |
| 4528 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 s. c."><a name="37766" shape="rect"><span class="ref">[37766] Iª-IIae q. 98 a. 3 s. c.</span></a> Sed contra | |
| 4529 est quod dicit apostolus, ad Gal. III, <i>lex data est per Angelos | |
| 4530 in manu mediatoris</i>. Et Act. VII, dicit Stephanus, <i>accepistis | |
| 4531 legem in dispositione Angelorum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p6"> | |
| 4532 <b>I answer that,</b> The Law was given by God through the angels. And besides the general reason given by Dionysius (Coel. Hier. iv), viz. that | |
| 4533 "the gifts of God should be brought to men by means of the angels," there is a special reason why the Old Law should have | |
| 4534 been given through them. For it has been stated ( | |
| 4535 <a href="#FS_Q98_A1" id="FS_Q98_A3-p6.1" shape="rect">AA[1]</a>,2) that the Old Law was imperfect, and yet disposed man to that perfect salvation of the human race, which was to come through | |
| 4536 Christ. | |
| 4537 Now it is to be observed that wherever there is an order of powers or arts, he that holds the highest place, himself exercises | |
| 4538 the principal and perfect acts; while those things which dispose to the ultimate perfection are effected by him through his | |
| 4539 subordinates: thus the ship-builder himself rivets the planks together, but prepares the material by means of the workmen | |
| 4540 who assist him under his direction. Consequently it was fitting that the perfect law of the New Testament should be given | |
| 4541 by | |
| 4542 the incarnate God immediately; but that the Old Law should be given to men by the ministers of God, i.e. by the angels. It | |
| 4543 is thus that the Apostle at the beginning of his epistle to the Hebrews (1:2) proves the excellence of the New Law over the | |
| 4544 Old; because in the New Testament "God . . . hath spoken to us by His Son," whereas in the Old Testament "the word was spoken | |
| 4545 by angels" ( | |
| 4546 <a class="scripRef" id="FS_Q98_A3-p6.2" href="./asv.html#Heb.2.2" target="asv">Heb. 2:2</a>). | |
| 4547 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 co."><a name="37767" shape="rect"><span class="ref">[37767] Iª-IIae q. 98 a. 3 co.</span></a> Respondeo | |
| 4548 dicendum quod lex data est a Deo per Angelos. Et praeter generalem | |
| 4549 rationem, quam Dionysius assignat, in IV cap. Cael. Hier., quod | |
| 4550 <i>divina debent deferri ad homines mediantibus Angelis</i>, | |
| 4551 specialis ratio est quare legem veterem per Angelos dari oportuit. | |
| 4552 Dictum est enim quod lex vetus imperfecta erat, sed disponebat ad | |
| 4553 salutem perfectam generis humani, quae futura erat per Christum. | |
| 4554 Sic autem videtur in omnibus potestatibus et artibus ordinatis, | |
| 4555 quod ille qui est superior, principalem et perfectum actum operatur | |
| 4556 per seipsum; ea vero quae disponunt ad perfectionem ultimam, | |
| 4557 operatur per suos ministros; sicut navifactor compaginat navem per | |
| 4558 seipsum, sed praeparat materiam per artifices subministrantes. Et | |
| 4559 ideo conveniens fuit ut lex perfecta novi testamenti daretur | |
| 4560 immediate per ipsum Deum hominem factum; lex autem vetus per | |
| 4561 ministros Dei, scilicet per Angelos, daretur hominibus. Et per hunc | |
| 4562 modum apostolus, in principio ad Heb., probat eminentiam novae | |
| 4563 legis ad veterem, quia in novo testamento locutus est nobis Deus in | |
| 4564 filio suo, in veteri autem testamento est sermo factus per | |
| 4565 Angelos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p7"> | |
| 4566 <b>Reply to Objection 1:</b> As Gregory says at the beginning of his Morals (Praef. chap. i), "the angel who is described to have appeared to Moses, is | |
| 4567 sometimes mentioned as an angel, sometimes as the Lord: an angel, in truth, in respect of that which was subservient to the | |
| 4568 external delivery; and the Lord, because He was the Director within, Who supported the effectual power of speaking." Hence | |
| 4569 also it is that the angel spoke as personating the Lord. | |
| 4570 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 ad 1"><a name="37768" shape="rect"><span class="ref">[37768] Iª-IIae q. 98 a. 3 ad 1</span></a> Ad primum | |
| 4571 ergo dicendum quod, sicut Gregorius dicit, in principio Moral., | |
| 4572 <i>Angelus qui Moysi apparuisse describitur, modo Angelus, modo | |
| 4573 dominus memoratur. Angelus videlicet, propter hoc quod exterius | |
| 4574 loquendo serviebat; dominus autem dicitur, quia interius praesidens | |
| 4575 loquendi efficaciam ministrabat</i>. Et inde est etiam quod quasi | |
| 4576 ex persona domini Angelus loquebatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p8"> | |
| 4577 <b>Reply to Objection 2:</b> As Augustine says (Gen. ad lit. xii, 27), it is stated in Exodus that "the Lord spoke to Moses face to face"; and shortly | |
| 4578 afterwards we read, "Show me Thy glory. Therefore He perceived what he saw and he desired what he saw not." Hence he did not | |
| 4579 see the very Essence of God; and consequently he was not taught by Him immediately. Accordingly when Scripture states that | |
| 4580 "He spoke to him face to face," this is to be understood as expressing the opinion of | |
| 4581 the people, who thought that Moses was speaking with God mouth to mouth, when God spoke and appeared to him, by means of a | |
| 4582 subordinate creature, i.e. an angel and a cloud. Again we may say that this vision "face to face" means some kind of sublime | |
| 4583 and familiar contemplation, inferior to the vision of the Divine Essence. | |
| 4584 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 ad 2"><a name="37769" shape="rect"><span class="ref">[37769] Iª-IIae q. 98 a. 3 ad 2</span></a> Ad secundum | |
| 4585 dicendum quod, sicut Augustinus dicit, XII super Gen. ad Litt., in | |
| 4586 Exodo dicitur, <i>locutus est dominus Moysi facie ad faciem</i>; et | |
| 4587 paulo post subditur, <i>ostende mihi gloriam tuam. Sentiebat ergo | |
| 4588 quid videbat; et quod non videbat, desiderabat</i>. Non ergo | |
| 4589 videbat ipsam Dei essentiam, et ita non immediate ab eo | |
| 4590 instruebatur. Quod ergo dicitur quod loquebatur ei facie ad faciem, | |
| 4591 secundum opinionem populi loquitur Scriptura, qui putabat Moysen | |
| 4592 ore ad os loqui cum Deo, cum per subiectam creaturam, idest per | |
| 4593 Angelum et nubem, ei loqueretur et appareret. Vel per visionem | |
| 4594 faciei intelligitur quaedam eminens contemplatio et familiaris, | |
| 4595 infra essentiae divinae visionem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A3-p9"> | |
| 4596 <b>Reply to Objection 3:</b> It is for the sovereign alone to make a law by his own authority; but sometimes after making a law, he promulgates it through | |
| 4597 others. Thus God made the Law by His own authority, but He promulgated it through the angels. | |
| 4598 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 3 ad 3"><a name="37770" shape="rect"><span class="ref">[37770] Iª-IIae q. 98 a. 3 ad 3</span></a> Ad tertium | |
| 4599 dicendum quod solius principis est sua auctoritate legem | |
| 4600 instituere, sed quandoque legem institutam per alios promulgat. Et | |
| 4601 ita Deus sua auctoritate instituit legem, sed per Angelos | |
| 4602 promulgavit.</p></div></div></div><div id="FS_Q98_A4" class="div4"><h4 id="FS_Q98_A4-p0.1">Q. 98. A. 4. Whether the Old Law should have been given to the Jews alone?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p2"> | |
| 4603 <b>Objection 1:</b> It would seem that the Old Law should not have been given to the Jews alone. For the Old Law disposed men for the salvation | |
| 4604 which was to come through Christ, as stated above ( | |
| 4605 <a href="#FS_Q98_A2" id="FS_Q98_A4-p2.1" shape="rect">AA[2]</a>,3). But that salvation was to come not to the Jews alone but to all nations, according to | |
| 4606 <a class="scripRef" id="FS_Q98_A4-p2.2" href="./asv.html#Isa.49.6" target="asv"> Is. 49:6</a>: "It is a small thing that thou shouldst be my servant to raise up the tribes of Jacob, and to convert the dregs of Israel. | |
| 4607 Behold I have | |
| 4608 given thee to be the light of the Gentiles, that thou mayest be My salvation, even to the farthest part of the earth." Therefore | |
| 4609 the Old Law should have been given to all nations, and not to one people only. | |
| 4610 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 arg. 1"><a name="37771" shape="rect"><span class="ref">[37771] Iª-IIae q. 98 a. 4 arg. 1</span></a> Ad quartum | |
| 4611 sic proceditur. Videtur quod lex vetus non debuerit dari soli | |
| 4612 populo Iudaeorum. Lex enim vetus disponebat ad salutem quae futura | |
| 4613 erat per Christum, ut dictum est. Sed salus illa non erat futura | |
| 4614 solum in Iudaeis, sed in omnibus gentibus; secundum illud Isaiae | |
| 4615 XLIX, <i>parum est ut sis mihi servus ad suscitandas tribus Iacob | |
| 4616 et faeces Israel convertendas, dedi te in lucem gentium, ut sis | |
| 4617 salus mea usque ad extremum terrae</i>. Ergo lex vetus dari debuit | |
| 4618 omnibus gentibus, et non uni populo tantum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p3"> | |
| 4619 <b>Objection 2:</b> Further, according to | |
| 4620 <a class="scripRef" id="FS_Q98_A4-p3.1" href="./asv.html#Acts.10.34" target="asv"> Acts 10:34,35, </a> "God is not a respecter of persons: but in every nation, he that feareth Him, and worketh justice, is acceptable to Him." | |
| 4621 Therefore the way of salvation should not have been opened to one people more than to another. | |
| 4622 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 arg. 2"><a name="37772" shape="rect"><span class="ref">[37772] Iª-IIae q. 98 a. 4 arg. 2</span></a> Praeterea, | |
| 4623 sicut dicitur Act. X, <i>non est personarum acceptor Deus, sed in | |
| 4624 omni gente qui timet Deum et facit iustitiam, acceptus est | |
| 4625 illi</i>. Non ergo magis uni populo quam aliis viam salutis debuit | |
| 4626 aperire.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p4"> | |
| 4627 <b>Objection 3:</b> Further, the law was given through the angels, as stated above | |
| 4628 <a href="#FS_Q98_A3" id="FS_Q98_A4-p4.1" shape="rect">(A[3])</a>. But God always vouchsafed the ministrations of the angels not to the Jews alone, but to all nations: for it is written ( | |
| 4629 <a class="scripRef" id="FS_Q98_A4-p4.2" href="./asv.html#Sir.17.14" target="asv">Ecclus. 17:14</a>): "Over every nation He set a ruler." Also on all nations He bestows temporal goods, which are of less account with God than | |
| 4630 spiritual goods. Therefore He should have given the Law also to all peoples. | |
| 4631 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 arg. 3"><a name="37773" shape="rect"><span class="ref">[37773] Iª-IIae q. 98 a. 4 arg. 3</span></a> Praeterea, | |
| 4632 lex data est per Angelos, sicut iam dictum est. Sed ministeria | |
| 4633 Angelorum Deus non solum Iudaeis, sed omnibus gentibus semper | |
| 4634 exhibuit, dicitur enim Eccli. XVII, <i>in unamquamque gentem | |
| 4635 praeposuit rectorem</i>. Omnibus etiam gentibus temporalia bona | |
| 4636 largitur, quae minus sunt curae Deo quam spiritualia bona. Ergo | |
| 4637 etiam legem omnibus populis dare debuit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p5"> | |
| 4638 <b>On the contrary,</b> It is written ( | |
| 4639 <a class="scripRef" id="FS_Q98_A4-p5.1" href="./asv.html#Rom.3.1" target="asv">Rom. 3:1,2</a>): "What advantage then hath the Jew? . . . Much every way. First indeed, because the words of God were committed to them": | |
| 4640 and ( | |
| 4641 <a class="scripRef" id="FS_Q98_A4-p5.2" href="./asv.html#Ps.147.9" target="asv">Ps. 147:9</a>): "He hath not done in like manner to every nation: and His judgments He hath not made manifest unto them." | |
| 4642 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 s. c."><a name="37774" shape="rect"><span class="ref">[37774] Iª-IIae q. 98 a. 4 s. c.</span></a> Sed contra | |
| 4643 est quod dicitur Rom. III, <i>quid ergo amplius est Iudaeo? Multum | |
| 4644 quidem per omnem modum. Primum quidem, quia credita sunt illis | |
| 4645 eloquia Dei</i>. Et in Psalmo CXLVII dicitur, <i>non fecit taliter | |
| 4646 omni nationi, et iudicia sua non manifestavit eis</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q98_A4-p6"> | |
| 4647 <b>I answer that,</b> It might be assigned as a reason for the Law being given to the Jews rather than to other peoples, that the Jewish people | |
| 4648 alone remained faithful to the worship of one God, while the others turned away to idolatry; wherefore the latter were unworthy | |
| 4649 to receive the Law, lest a holy thing should be given to dogs. | |
| 4650 </p><p id="FS_Q98_A4-p7"> But this reason does not seem fitting: because that people turned to idolatry, even after the Law had been made, which was | |
| 4651 more grievous, as is clear from | |
| 4652 <a class="scripRef" id="FS_Q98_A4-p7.1" href="./asv.html#Exod.32" target="asv">Ex. 32</a> and from | |
| 4653 <a class="scripRef" id="FS_Q98_A4-p7.2" href="./asv.html#Amos.5.25" target="asv"> Amos 5:25,26</a>: "Did you offer victims and sacrifices to Me in the desert for forty years, O house of Israel? But you carried a tabernacle | |
| 4654 for your Moloch, and the image of your idols, the star of your god, which you made to yourselves." Moreover it is stated expressly | |
| 4655 ( | |
| 4656 <a class="scripRef" id="FS_Q98_A4-p7.3" href="./asv.html#Deut.9.6" target="asv">Dt. | |
| 4657 9:6 | |
| 4658 </a>): "Know therefore that the Lord thy God giveth thee not this excellent land in possession for thy justices, for thou art | |
| 4659 a very stiff-necked people": but the real reason is given in the preceding verse: "That the Lord might accomplish His word, | |
| 4660 which He promised by oath to thy fathers Abraham, Isaac, and Jacob." | |
| 4661 </p><p id="FS_Q98_A4-p8"> What this promise was is shown by the Apostle, who says ( | |
| 4662 <a class="scripRef" id="FS_Q98_A4-p8.1" href="./asv.html#Gal.3.16" target="asv">Gal. 3:16</a>) that "to Abraham were the promises made and to his seed. He saith not, 'And to his seeds,' as of many: but as of one, 'And | |
| 4663 to thy seed,' which is Christ." And so God vouchsafed both the Law and other special boons to that people, on account of the | |
| 4664 promised made to their fathers that Christ should be born of them. For it was fitting that the people, of whom Christ was | |
| 4665 to be born, should be | |
| 4666 signalized by a special sanctification, according to the words of | |
| 4667 <a class="scripRef" id="FS_Q98_A4-p8.2" href="./asv.html#Lev.19.2" target="asv"> Lev. 19:2</a>: "Be ye holy, because I . . . am holy." Nor again was it on account of the merit of Abraham himself that this promise was | |
| 4668 made to him, viz. that Christ should be born of his seed: but of gratuitous election and vocation. Hence it is written ( | |
| 4669 <a class="scripRef" id="FS_Q98_A4-p8.3" href="./asv.html#Isa.41.2" target="asv">Is. 41:2</a>): "Who hath raised up the just one form the east, hath called him to follow him?" | |
| 4670 </p><p id="FS_Q98_A4-p9"> It is therefore evident that it was merely from gratuitous election that the patriarchs received the promise, and that the | |
| 4671 people sprung from them received the law; according to | |
| 4672 <a class="scripRef" id="FS_Q98_A4-p9.1" href="./asv.html#Deut.4.36" target="asv"> Dt. 4:36, 37</a>: "Ye did [Vulg.: 'Thou didst'] hear His words out of the midst of the fire, because He loved thy fathers, and chose their | |
| 4673 seed after them." And if again it asked why He chose this people, and not another, that Christ might be born thereof; a fitting | |
| 4674 answer is given by | |
| 4675 Augustine (Tract. super Joan. xxvi): "Why He draweth one and draweth not another, seek not thou to judge, if thou wish not | |
| 4676 to err." | |
| 4677 </p></div></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 co."><a name="37775" shape="rect"><span class="ref">[37775] Iª-IIae q. 98 a. 4 co.</span></a> Respondeo | |
| 4678 dicendum quod posset una ratio assignari quare potius populo | |
| 4679 Iudaeorum data sit lex quam aliis populis, quia, aliis ad | |
| 4680 idololatriam declinantibus, solus populus Iudaeorum in cultu unius | |
| 4681 Dei remansit; et ideo alii populi indigni erant legem recipere, ne | |
| 4682 sanctum canibus daretur. Sed ista ratio conveniens non videtur, | |
| 4683 quia populus ille etiam post legem latam, ad idololatriam | |
| 4684 declinavit, quod gravius fuit, ut patet Exod. XXXII; et Amos V, | |
| 4685 <i>numquid hostias et sacrificium obtulistis mihi in deserto | |
| 4686 quadraginta annis, domus Israel? Et portastis tabernaculum Moloch | |
| 4687 vestro, et imaginem idolorum vestrorum, sidus Dei vestri, quae | |
| 4688 fecistis vobis</i>. Expresse etiam dicitur Deut. IX, <i>scito quod | |
| 4689 non propter iustitias tuas dominus Deus tuus dedit tibi terram hanc | |
| 4690 in possessionem, cum durissimae cervici sis populus</i>. Sed ratio | |
| 4691 ibi praemittitur, <i>ut compleret verbum suum dominus, quod sub | |
| 4692 iuramento pollicitus est patribus tuis, Abraham, Isaac et | |
| 4693 Iacob</i>. Quae autem promissio eis sit facta, ostendit apostolus, | |
| 4694 ad Galat. III, dicens, <i>Abrahae dictae sunt promissiones, et | |
| 4695 semini eius. Non dicit, seminibus, quasi in multis, sed quasi in | |
| 4696 uno, et semini tuo, qui est Christus</i>. Deus igitur et legem et | |
| 4697 alia beneficia specialia illi populo exhibuit propter promissionem | |
| 4698 eorum patribus factam ut ex eis Christus nasceretur. Decebat enim | |
| 4699 ut ille populus ex quo Christus nasciturus erat, quadam speciali | |
| 4700 sanctificatione polleret; secundum illud quod dicitur Levit. XIX, | |
| 4701 <i>sancti eritis, quia ego sanctus sum</i>. Nec etiam fuit propter | |
| 4702 meritum ipsius Abrahae ut talis promissio ei fieret, ut scilicet | |
| 4703 Christus ex eius semine nasceretur, sed ex gratuita electione et | |
| 4704 vocatione. Unde dicitur Isaiae XLI, <i>quis suscitavit ab oriente | |
| 4705 iustum, vocavit eum ut sequeretur se?</i> Sic ergo patet quod ex | |
| 4706 sola gratuita electione patres promissionem acceperunt, et populus | |
| 4707 ex eis progenitus legem accepit; secundum illud Deut. IV, | |
| 4708 <i>audistis verba illius de medio ignis, quia dilexit patres, et | |
| 4709 elegit semen eorum post illos</i>. Si autem rursus quaeratur quare | |
| 4710 hunc populum elegit ut ex eo Christus nasceretur, et non alium, | |
| 4711 conveniet responsio Augustini, quam dicit super Ioan., <i>quare | |
| 4712 hunc trahat et illum non trahat, noli velle diiudicare, si non vis | |
| 4713 errare</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p10"> | |
| 4714 <b>Reply to Objection 1:</b> Although the salvation, which was to come through Christ, was prepared for all nations, yet it was necessary that Christ | |
| 4715 should be born of one people, which, for this reason, was privileged above other peoples; according to | |
| 4716 <a class="scripRef" id="FS_Q98_A4-p10.1" href="./asv.html#Rom.9.4" target="asv"> Rom. 9:4</a>: "To whom," namely the Jews, "belongeth the adoption as of children (of God) . . . and the testament, and the giving of the | |
| 4717 Law . . . whose are the fathers, and of whom is Christ according to the | |
| 4718 flesh." | |
| 4719 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 ad 1"><a name="37776" shape="rect"><span class="ref">[37776] Iª-IIae q. 98 a. 4 ad 1</span></a> Ad primum | |
| 4720 ergo dicendum quod, quamvis salus futura per Christum, esset | |
| 4721 omnibus gentibus praeparata; tamen oportebat ex uno populo Christum | |
| 4722 nasci, qui propter hoc prae aliis praerogativas habuit; secundum | |
| 4723 illud Rom. IX, quorum, scilicet Iudaeorum, <i>est adoptio filiorum | |
| 4724 Dei, et testamentum et legislatio; quorum patres; ex quibus | |
| 4725 Christus est secundum carnem</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p11"> | |
| 4726 <b>Reply to Objection 2:</b> Respect of persons takes place in those things which are given according to due; but it has no place in those things which | |
| 4727 are bestowed gratuitously. Because he who, out of generosity, gives of his own to one and not to another, is not a respecter | |
| 4728 of persons: but if he were a dispenser of goods held in common, and were not to distribute them according to personal merits, | |
| 4729 he would be a respecter of persons. Now God bestows the benefits of salvation on | |
| 4730 the human race gratuitously: wherefore He is not a respecter of persons, if He gives them to some rather than to others. Hence | |
| 4731 Augustine says (De Praedest. Sanct. viii): "All whom God teaches, he teaches out of pity; but whom He teaches not, out of | |
| 4732 justice He teaches not": for this is due to the condemnation of the human race for the sin of the first parent. | |
| 4733 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 ad 2"><a name="37777" shape="rect"><span class="ref">[37777] Iª-IIae q. 98 a. 4 ad 2</span></a> Ad secundum | |
| 4734 dicendum quod acceptio personarum locum habet in his quae ex debito | |
| 4735 dantur, in his vero quae ex gratuita voluntate conferuntur, | |
| 4736 acceptio personarum locum non habet. Non enim est personarum | |
| 4737 acceptor qui ex liberalitate de suo dat uni et non alteri, sed si | |
| 4738 esset dispensator bonorum communium, et non distribueret aequaliter | |
| 4739 secundum merita personarum, esset personarum acceptor. Salutaria | |
| 4740 autem beneficia Deus humano generi confert ex sua gratia. Unde non | |
| 4741 est personarum acceptor si quibusdam prae aliis conferat. Unde | |
| 4742 Augustinus dicit, in libro de Praedest. Sanct., <i>omnes quos Deus | |
| 4743 docet, misericordia docet, quos autem non docet, iudicio non | |
| 4744 docet</i>. Hoc enim venit ex damnatione humani generis pro peccato | |
| 4745 primi parentis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A4-p12"> | |
| 4746 <b>Reply to Objection 3:</b> The benefits of grace are forfeited by man on account of sin: but not the benefits of nature. Among the latter are the ministries | |
| 4747 of the angels, which the very order of various natures demands, viz. that the lowest beings be governed through the intermediate | |
| 4748 beings: and also bodily aids, which God vouchsafes not only to men, but also to beasts, according to | |
| 4749 <a class="scripRef" id="FS_Q98_A4-p12.1" href="./asv.html#Ps.35.7" target="asv"> Ps. 35:7</a>: "Men and beasts Thou wilt preserve, O Lord." | |
| 4750 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 4 ad 3"><a name="37778" shape="rect"><span class="ref">[37778] Iª-IIae q. 98 a. 4 ad 3</span></a> Ad tertium | |
| 4751 dicendum quod beneficia gratiae subtrahuntur homini propter culpam, | |
| 4752 sed beneficia naturalia non subtrahuntur. Inter quae sunt | |
| 4753 ministeria Angelorum, quae ipse naturarum ordo requirit, ut | |
| 4754 scilicet per media gubernentur infima; et etiam corporalia | |
| 4755 subsidia, quae non solum hominibus, sed etiam iumentis Deus | |
| 4756 administrat, secundum illud Psalmi XXXV, <i>homines et iumenta | |
| 4757 salvabis, domine</i>.</p></div></div></div><div id="FS_Q98_A5" class="div4"><h4 id="FS_Q98_A5-p0.1">Q. 98. A. 5. Whether all men were bound to observe the Old Law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p2"> | |
| 4758 <b>Objection 1:</b> It would seem that all men were bound to observe the Old Law. Because whoever is subject to the king, must needs be subject | |
| 4759 to his law. But the Old Law was given by God, Who is "King of all the earth" ( | |
| 4760 <a class="scripRef" id="FS_Q98_A5-p2.1" href="./asv.html#Ps.46.8" target="asv">Ps. 46:8</a>). Therefore all the inhabitants of the earth were bound to observe the Law. | |
| 4761 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 arg. 1"><a name="37779" shape="rect"><span class="ref">[37779] Iª-IIae q. 98 a. 5 arg. 1</span></a> Ad quintum | |
| 4762 sic proceditur. Videtur quod omnes homines obligarentur ad | |
| 4763 observandam veterem legem. Quicumque enim subditur regi, oportet | |
| 4764 quod subdatur legi ipsius. Sed vetus lex est data a Deo, qui est | |
| 4765 rex omnis terrae, ut in Psalmo XLVI dicitur. Ergo omnes habitantes | |
| 4766 terram tenebantur ad observantiam legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p3"> | |
| 4767 <b>Objection 2:</b> Further, the Jews could not be saved without observing the Old Law: for it is written ( | |
| 4768 <a class="scripRef" id="FS_Q98_A5-p3.1" href="./asv.html#Deut.27.26" target="asv">Dt. 27:26</a>): "Cursed be he that abideth not in the words of this law, and fulfilleth them not in work." If therefore other men could | |
| 4769 be saved without the observance of the Old Law, the Jews would be in a worse plight than other men. | |
| 4770 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 arg. 2"><a name="37780" shape="rect"><span class="ref">[37780] Iª-IIae q. 98 a. 5 arg. 2</span></a> Praeterea, | |
| 4771 Iudaei salvari non poterant nisi legem veterem observarent, dicitur | |
| 4772 enim Deut. XXVII, <i>maledictus qui non permanet in sermonibus | |
| 4773 legis huius, nec eos opere perficit</i>. Si igitur alii homines | |
| 4774 sine observantia legis veteris potuissent salvari, peior fuisset | |
| 4775 conditio Iudaeorum quam aliorum hominum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p4"> | |
| 4776 <b>Objection 3:</b> Further, the Gentiles were admitted to the Jewish ritual and to the observances of the Law: for it is written ( | |
| 4777 <a class="scripRef" id="FS_Q98_A5-p4.1" href="./asv.html#Exod.12.48" target="asv">Ex. 12:48</a>): "If any stranger be willing to dwell among you, and to keep the Phase of the Lord, all his males shall first be circumcised, | |
| 4778 and then shall he celebrate it according to the manner; and he shall be as he that is born in the land." But it would have | |
| 4779 been useless to admit strangers to the legal observances according to | |
| 4780 Divine ordinance, if they could have been saved without the observance of the Law. Therefore none could be saved without observing | |
| 4781 the Law. | |
| 4782 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 arg. 3"><a name="37781" shape="rect"><span class="ref">[37781] Iª-IIae q. 98 a. 5 arg. 3</span></a> Praeterea, | |
| 4783 gentiles ad ritum Iudaicum et ad observantias legis admittebantur, | |
| 4784 dicitur enim Exod. XII, <i>si quis peregrinorum in vestram voluerit | |
| 4785 transire coloniam, et facere phase domini, circumcidetur prius omne | |
| 4786 masculinum eius, et tunc rite celebrabit, eritque simul sicut | |
| 4787 indigena terrae</i>. Frustra autem ad observantias legales fuissent | |
| 4788 extranei admissi ex ordinatione divina, si absque legalibus | |
| 4789 observantiis salvari potuissent. Ergo nullus salvari poterat nisi | |
| 4790 legem observaret.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p5"> | |
| 4791 <b>On the contrary,</b> Dionysius says (Coel. Hier. ix) that many of the Gentiles were brought back to God by the angels. But it is clear that the | |
| 4792 Gentiles did not observe the Law. Therefore some could be saved without observing the Law. | |
| 4793 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 s. c."><a name="37782" shape="rect"><span class="ref">[37782] Iª-IIae q. 98 a. 5 s. c.</span></a> Sed contra | |
| 4794 est quod Dionysius dicit, IX cap. Cael. Hier., quod multi gentilium | |
| 4795 per Angelos sunt reducti in Deum. Sed constat quod gentiles legem | |
| 4796 non observabant. Ergo absque observantia legis poterant aliqui | |
| 4797 salvari.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q98_A5-p6"> | |
| 4798 <b>I answer that,</b> The Old Law showed forth the precepts of the natural law, and added certain precepts of its own. Accordingly, as to those | |
| 4799 precepts of the natural law contained in the Old Law, all were bound to observe the Old Law; not because they belonged to | |
| 4800 the Old Law, but because they belonged to the natural law. But as to those precepts which were added by the Old Law, they | |
| 4801 were not binding on save the Jewish people alone. | |
| 4802 </p><p id="FS_Q98_A5-p7"> The reason of this is because the Old Law, as stated above | |
| 4803 <a href="#FS_Q98_A4" id="FS_Q98_A5-p7.1" shape="rect">(A[4])</a>, was given to the Jewish people, that it might receive a prerogative of holiness, in reverence for Christ Who was to be born | |
| 4804 of that people. Now whatever laws are enacted for the special sanctification of certain ones, are binding on them alone: thus | |
| 4805 clerics who are set aside for the service of God are bound to certain obligations to which the laity are not bound; likewise | |
| 4806 religious are | |
| 4807 bound by their profession to certain works of perfection, to which people living in the world are not bound. In like manner | |
| 4808 this people was bound to certain special observances, to which other peoples were not bound. Wherefore it is written ( | |
| 4809 <a class="scripRef" id="FS_Q98_A5-p7.2" href="./asv.html#Deut.18.13" target="asv">Dt. 18:13</a>): "Thou shalt be perfect and without spot before the Lord thy God": and for this reason they used a kind of form of profession, | |
| 4810 as appears from | |
| 4811 <a class="scripRef" id="FS_Q98_A5-p7.3" href="./asv.html#Deut.26.3" target="asv"> Dt. 26:3</a>: "I profess this day before the Lord thy God," | |
| 4812 etc. | |
| 4813 </p></div></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 co."><a name="37783" shape="rect"><span class="ref">[37783] Iª-IIae q. 98 a. 5 co.</span></a> Respondeo | |
| 4814 dicendum quod lex vetus manifestabat praecepta legis naturae, et | |
| 4815 superaddebat quaedam propria praecepta. Quantum igitur ad illa quae | |
| 4816 lex vetus continebat de lege naturae, omnes tenebantur ad | |
| 4817 observantiam veteris legis, non quia erant de veteri lege, sed quia | |
| 4818 erant de lege naturae. Sed quantum ad illa quae lex vetus | |
| 4819 superaddebat, non tenebantur aliqui ad observantiam veteris legis | |
| 4820 nisi solus populus Iudaeorum. Cuius ratio est quia lex vetus, sicut | |
| 4821 dictum est, data est populo Iudaeorum ut quandam praerogativam | |
| 4822 sanctitatis obtineret, propter reverentiam Christi, qui ex illo | |
| 4823 populo nasciturus erat. Quaecumque autem statuuntur ad specialem | |
| 4824 aliquorum sanctificationem, non obligant nisi illos, sicut ad | |
| 4825 quaedam obligantur clerici, qui mancipantur divino ministerio, ad | |
| 4826 quae laici non obligantur; similiter et religiosi ad quaedam | |
| 4827 perfectionis opera obligantur ex sua professione, ad quae | |
| 4828 saeculares non obligantur. Et similiter ad quaedam specialia | |
| 4829 obligabatur populus ille, ad quae alii populi non obligabantur. | |
| 4830 Unde dicitur Deut. XVIII, <i>perfectus eris, et absque macula, cum | |
| 4831 domino Deo tuo</i>. Et propter hoc etiam quadam professione | |
| 4832 utebantur; ut patet Deut. XXVI, <i>profiteor hodie coram domino Deo | |
| 4833 tuo</i> et cetera.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p8"> | |
| 4834 <b>Reply to Objection 1:</b> Whoever are subject to a king, are bound to observe his law which he makes for all in general. But if he orders certain things | |
| 4835 to be observed by the servants of his household, others are not bound thereto. | |
| 4836 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 ad 1"><a name="37784" shape="rect"><span class="ref">[37784] Iª-IIae q. 98 a. 5 ad 1</span></a> Ad primum | |
| 4837 ergo dicendum quod quicumque subduntur regi, obligantur ad legem | |
| 4838 eius observandam quam omnibus communiter proponit. Sed si instituat | |
| 4839 aliqua observanda a suis familiaribus ministris, ad haec ceteri non | |
| 4840 obligantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p9"> | |
| 4841 <b>Reply to Objection 2:</b> The more a man is united to God, the better his state becomes: wherefore the more the Jewish people were bound to the worship | |
| 4842 of God, the greater their excellence over other peoples. Hence it is written ( | |
| 4843 <a class="scripRef" id="FS_Q98_A5-p9.1" href="./asv.html#Deut.4.8" target="asv">Dt. 4:8</a>): "What other nation is there so renowned that hath ceremonies and just judgments, and all the law?" In like manner, from | |
| 4844 this point of view, the state of clerics is better than that of the laity, and the state of | |
| 4845 religious than that of folk living in the world. | |
| 4846 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 ad 2"><a name="37785" shape="rect"><span class="ref">[37785] Iª-IIae q. 98 a. 5 ad 2</span></a> Ad secundum | |
| 4847 dicendum quod homo quanto Deo magis coniungitur, tanto efficitur | |
| 4848 melioris conditionis. Et ideo quanto populus Iudaeorum erat | |
| 4849 adstrictus magis ad divinum cultum, dignior aliis populis erat. | |
| 4850 Unde dicitur Deut. IV, <i>quae est alia gens sic inclyta, ut habeat | |
| 4851 caeremonias, iustaque iudicia, et universam legem?</i> Et similiter | |
| 4852 etiam quantum ad hoc sunt melioris conditionis clerici quam laici, | |
| 4853 et religiosi quam saeculares.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A5-p10"> | |
| 4854 <b>Reply to Objection 3:</b> The Gentiles obtained salvation more perfectly and more securely under the observances of the Law than under the mere natural | |
| 4855 law: and for this reason they were admitted to them. So too the laity are now admitted to the ranks of the clergy, and secular | |
| 4856 persons to those of the religious, although they can be saved without this. | |
| 4857 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 5 ad 3"><a name="37786" shape="rect"><span class="ref">[37786] Iª-IIae q. 98 a. 5 ad 3</span></a> Ad tertium | |
| 4858 dicendum quod gentiles perfectius et securius salutem | |
| 4859 consequebantur sub observantiis legis quam sub sola lege naturali, | |
| 4860 et ideo ad eas admittebantur. Sicut etiam nunc laici transeunt ad | |
| 4861 clericatum, et saeculares ad religionem, quamvis absque hoc possint | |
| 4862 salvari.</p></div></div></div><div id="FS_Q98_A6" class="div4"><h4 id="FS_Q98_A6-p0.1">Q. 98. A. 6. Whether the Old Law was suitably given at the time of Moses?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p2"> | |
| 4863 <b>Objection 1:</b> It would seem that the Old Law was not suitably given at the time of Moses. Because the Old Law disposed man for the salvation | |
| 4864 which was to come through Christ, as stated above ( | |
| 4865 <a href="#FS_Q98_A2" id="FS_Q98_A6-p2.1" shape="rect">AA[2]</a>,3). But man needed this salutary remedy immediately after he had sinned. Therefore the Law should have been given immediately | |
| 4866 after sin. | |
| 4867 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 arg. 1"><a name="37787" shape="rect"><span class="ref">[37787] Iª-IIae q. 98 a. 6 arg. 1</span></a> Ad sextum | |
| 4868 sic proceditur. Videtur quod lex vetus non convenienter fuerit data | |
| 4869 tempore Moysi. Lex enim vetus disponebat ad salutem quae erat | |
| 4870 futura per Christum, sicut dictum est. Sed statim homo post | |
| 4871 peccatum indiguit huiusmodi salutis remedio. Ergo statim post | |
| 4872 peccatum lex vetus debuit dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p3"> | |
| 4873 <b>Objection 2:</b> Further, the Old Law was given for the sanctification of those from whom Christ was to be born. Now the promise concerning | |
| 4874 the "seed, which is Christ" ( | |
| 4875 <a class="scripRef" id="FS_Q98_A6-p3.1" href="./asv.html#Gal.3.16" target="asv">Gal. 3:16</a>) was first made to Abraham, as related in | |
| 4876 <a class="scripRef" id="FS_Q98_A6-p3.2" href="./asv.html#Gen.12.7" target="asv">Gn. 12:7</a>. Therefore the Law should have been given at once at the time of Abraham. | |
| 4877 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 arg. 2"><a name="37788" shape="rect"><span class="ref">[37788] Iª-IIae q. 98 a. 6 arg. 2</span></a> Praeterea, | |
| 4878 lex vetus data est propter sanctificationem eorum ex quibus | |
| 4879 Christus nasciturus erat. Sed Abrahae incoepit fieri promissio de | |
| 4880 semine, quod est Christus, ut habetur Gen. XII. Ergo statim tempore | |
| 4881 Abrahae debuit lex dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p4"> | |
| 4882 <b>Objection 3:</b> Further, as Christ was born of those alone who descended from Noe through Abraham, to whom the promise was made; so was He | |
| 4883 born of no other of the descendants of Abraham but David, to whom the promise was renewed, according to | |
| 4884 <a class="scripRef" id="FS_Q98_A6-p4.1" href="./asv.html#iiKgdms.23.1" target="asv">2 Kings 23:1</a>: "The man to whom it was appointed concerning the Christ of the God of Jacob . . . said." Therefore the Old Law should have | |
| 4885 been given after David, just as it was given after Abraham. | |
| 4886 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 arg. 3"><a name="37789" shape="rect"><span class="ref">[37789] Iª-IIae q. 98 a. 6 arg. 3</span></a> Praeterea, | |
| 4887 sicut Christus non est natus ex aliis descendentibus ex Noe nisi ex | |
| 4888 Abraham, cui facta est promissio; ita etiam non est natus ex aliis | |
| 4889 filiis Abrahae nisi ex David, cui est promissio renovata, secundum | |
| 4890 illud II Reg. XXIII, <i>dixit vir cui constitutum est de Christo | |
| 4891 Dei Iacob</i>. Ergo lex vetus debuit dari post David, sicut data | |
| 4892 est post Abraham.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p5"> | |
| 4893 <b>On the contrary,</b> The Apostle says ( | |
| 4894 <a class="scripRef" id="FS_Q98_A6-p5.1" href="./asv.html#Gal.3.19" target="asv">Gal. 3:19</a>) that the Law "was set because of transgressions, until the seed should come, to whom He made the promise, being ordained | |
| 4895 by angels in the hand of a Mediator": ordained, i.e. "given in orderly fashion," as the gloss explains. Therefore it was fitting | |
| 4896 that the Old Law should be given in this order of time. | |
| 4897 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 s. c."><a name="37790" shape="rect"><span class="ref">[37790] Iª-IIae q. 98 a. 6 s. c.</span></a> Sed contra | |
| 4898 est quod apostolus dicit, ad Gal. III, quod <i>lex propter | |
| 4899 transgressionem posita est, donec veniret semen cui promiserat, | |
| 4900 ordinata per Angelos in manu mediatoris</i>, idest ordinabiliter | |
| 4901 data, ut Glossa dicit. Ergo congruum fuit ut lex vetus illo | |
| 4902 temporis ordine traderetur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q98_A6-p6"> | |
| 4903 <b>I answer that,</b> It was most fitting for the Law to be given at the time of Moses. The reason for this may be taken from two things in respect | |
| 4904 of which every law is imposed on two kinds of men. Because it is imposed on some men who are hard-hearted and proud, whom | |
| 4905 the law restrains and tames: and it is imposed on good men, who, through being instructed by the law, are helped to fulfil | |
| 4906 what they desire to do. Hence it was fitting that the Law should be given at such a time as | |
| 4907 would be appropriate for the overcoming of man's pride. For man was proud of two things, viz. of knowledge and of power. He | |
| 4908 was proud of his knowledge, as though his natural reason could suffice him for salvation: and accordingly, in order that his | |
| 4909 pride might be overcome in this matter, man was left to the guidance of his reason without the help of a written law: and | |
| 4910 man was able to learn from experience that his reason was deficient, since about the time of Abraham man had fallen headlong | |
| 4911 into idolatry and the most shameful vices. Wherefore, after those times, it was necessary for a written law to be given as | |
| 4912 a remedy for human ignorance: because "by the Law is the knowledge of sin" ( | |
| 4913 <a class="scripRef" id="FS_Q98_A6-p6.1" href="./asv.html#Rom.3.20" target="asv">Rom. 3:20</a>). But, after man had been instructed by the Law, his pride was convinced of his weakness, through his being unable to fulfil | |
| 4914 what he knew. Hence, as the Apostle concludes ( | |
| 4915 <a class="scripRef" id="FS_Q98_A6-p6.2" href="./asv.html#Rom.8.3" target="asv">Rom. 8:3,4</a>), "what the Law could not do in that it was weak through the flesh, | |
| 4916 God sent [Vulg.: 'sending'] His own Son . . . that the justification of the Law might be fulfilled in us." | |
| 4917 </p><p id="FS_Q98_A6-p7"> With regard to good men, the Law was given to them as a help; which was most needed by the people, at the time when the natural | |
| 4918 law began to be obscured on account of the exuberance of sin: for it was fitting that this help should be bestowed on men | |
| 4919 in an orderly manner, so that they might be led from imperfection to perfection; wherefore it was becoming that the Old Law | |
| 4920 should be given between the law of nature and the law of grace. | |
| 4921 </p></div></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 co."><a name="37791" shape="rect"><span class="ref">[37791] Iª-IIae q. 98 a. 6 co.</span></a> Respondeo | |
| 4922 dicendum quod convenientissime lex vetus data fuit tempore Moysi. | |
| 4923 Cuius ratio potest accipi ex duobus, secundum quod quaelibet lex | |
| 4924 duobus generibus hominum imponitur. Imponitur enim quibusdam duris | |
| 4925 et superbis, qui per legem compescuntur et domantur, imponitur | |
| 4926 etiam bonis, qui, per legem instructi, adiuvantur ad implendum quod | |
| 4927 intendunt. Conveniens igitur fuit tali tempore legem veterem dari, | |
| 4928 ad superbiam hominum convincendam. De duobus enim homo superbiebat, | |
| 4929 scilicet de scientia, et de potentia. De scientia quidem, quasi | |
| 4930 ratio naturalis ei posset sufficere ad salutem. Et ideo ut de hoc | |
| 4931 eius superbia convinceretur permissus est homo regimini suae | |
| 4932 rationis absque adminiculo legis scriptae, et experimento homo | |
| 4933 discere potuit quod patiebatur rationis defectum, per hoc quod | |
| 4934 homines usque ad idololatriam et turpissima vitia circa tempora | |
| 4935 Abrahae sunt prolapsi. Et ideo post haec tempora fuit necessarium | |
| 4936 legem scriptam dari in remedium humanae ignorantiae, quia per legem | |
| 4937 est cognitio peccati, ut dicitur Rom. III. Sed postquam homo est | |
| 4938 instructus per legem, convicta est eius superbia de infirmitate, | |
| 4939 dum implere non poterat quod cognoscebat. Et ideo, sicut apostolus | |
| 4940 concludit, ad Rom. VIII, <i>quod impossibile erat legi, in qua | |
| 4941 infirmabatur per carnem, misit Deus filium suum, ut iustificatio | |
| 4942 legis impleretur in nobis</i>. Ex parte vero bonorum, lex data est | |
| 4943 in auxilium. Quod quidem tunc maxime populo necessarium fuit, | |
| 4944 quando lex naturalis obscurari incipiebat propter exuberantiam | |
| 4945 peccatorum. Oportebat autem huiusmodi auxilium quodam ordine dari, | |
| 4946 ut per imperfecta ad perfectionem manuducerentur. Et ideo inter | |
| 4947 legem naturae et legem gratiae, oportuit legem veterem dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p8"> | |
| 4948 <b>Reply to Objection 1:</b> It was not fitting for the Old Law to be given at once after the sin of the first man: both because man was so confident | |
| 4949 in his own reason, that he did not acknowledge his need of the Old Law; because as yet the dictate of the natural law was | |
| 4950 not darkened by habitual sinning. | |
| 4951 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 ad 1"><a name="37792" shape="rect"><span class="ref">[37792] Iª-IIae q. 98 a. 6 ad 1</span></a> Ad primum | |
| 4952 ergo dicendum quod statim post peccatum primi hominis non | |
| 4953 competebat legem veterem dari, tum quia nondum homo recognoscebat | |
| 4954 se ea indigere, de sua ratione confisus. Tum quia adhuc dictamen | |
| 4955 legis naturae nondum erat obtenebratum per consuetudinem | |
| 4956 peccandi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p9"> | |
| 4957 <b>Reply to Objection 2:</b> A law should not be given save to the people, since it is a general precept, as stated above ( | |
| 4958 <a href="#FS_Q90_A2" id="FS_Q98_A6-p9.1" shape="rect">Q[90], AA[2]</a>,3); wherefore at the time of Abraham God gave men certain familiar, and, as it were, household precepts: but when Abraham's | |
| 4959 descendants had multiplied, so as to form a people, and when they had been freed from slavery, it was fitting that they should | |
| 4960 be given a law; for "slaves are not that part of the people or state to | |
| 4961 which it is fitting for the law to be directed," as the Philosopher says (Polit. iii, 2,4,5). | |
| 4962 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 ad 2"><a name="37793" shape="rect"><span class="ref">[37793] Iª-IIae q. 98 a. 6 ad 2</span></a> Ad secundum | |
| 4963 dicendum quod lex non debet dari nisi populo, est enim praeceptum | |
| 4964 commune, ut dictum est. Et ideo tempore Abrahae data sunt quaedam | |
| 4965 familiaria praecepta, et quasi domestica, Dei ad homines. Sed | |
| 4966 postmodum, multiplicatis eius posteris intantum quod populus esset, | |
| 4967 et liberatis eis a servitute, lex convenienter potuit dari, nam | |
| 4968 servi non sunt pars populi vel civitatis, cui legem dari competit, | |
| 4969 ut philosophus dicit, in III Polit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q98_A6-p10"> | |
| 4970 <b>Reply to Objection 3:</b> Since the Law had to be given to the people, not only those, of whom Christ was born, received the Law, but the whole people, | |
| 4971 who were marked with the seal of circumcision, which was the sign of the promise made to Abraham, and in which he believed, | |
| 4972 according to | |
| 4973 <a class="scripRef" id="FS_Q98_A6-p10.1" href="./asv.html#Rom.4.11" target="asv"> Rom. 4:11</a>: hence even before David, the Law had to be given to that people as soon as they were collected together. | |
| 4974 </p></div><div class="lat"><p class="latin" title="I-II q. 98 a. 6 ad 3"><a name="37794" shape="rect"><span class="ref">[37794] Iª-IIae q. 98 a. 6 ad 3</span></a> Ad tertium | |
| 4975 dicendum quod, quia legem oportebat alicui populo dari, non solum | |
| 4976 illi ex quibus Christus natus est, legem acceperunt; sed totus | |
| 4977 populus consignatus signaculo circumcisionis, quae fuit signum | |
| 4978 promissionis Abrahae factae et ab eo creditae, ut dicit apostolus, | |
| 4979 Rom. IV. Et ideo etiam ante David oportuit legem dari tali populo | |
| 4980 iam collecto.</p></div></div></div></div> | |
| 4981 <div id="FS_Q99" class="div3"> | |
| 4982 <h3 id="FS_Q99-p0.1">Q. 99. OF THE PRECEPTS OF THE OLD LAW (SIX ARTICLES)</h3> | |
| 4983 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 4984 <p id="FS_Q99-p2"> We must now consider the precepts of the Old Law; and (1) how they are distinguished from one another; (2) each kind of precept. | |
| 4985 Under the first head there are six points of inquiry: | |
| 4986 </p><p id="FS_Q99-p3"><a href="#FS_Q99_A1"> (1) Whether the Old Law contains several precepts or only one?</a></p><p id="FS_Q99-p4"><a href="#FS_Q99_A2"> (2) Whether the Old Law contains any moral precepts?</a></p><p id="FS_Q99-p5"><a href="#FS_Q99_A3"> (3) Whether it contains ceremonial precepts in addition to the moral precepts?</a></p><p id="FS_Q99-p6"><a href="#FS_Q99_A4"> (4) Whether besides these it contains judicial precepts?</a></p><p id="FS_Q99-p7"><a href="#FS_Q99_A5"> (5) Whether it contains any others besides these?</a></p><p id="FS_Q99-p8"><a href="#FS_Q99_A6"> (6) How the Old Law induced men to keep its precepts.</a></p> | |
| 4987 </div></div><div class="lat"><p class="latin" title="I-II q. 99 pr."><a name="37795" shape="rect"><span class="ref">[37795] | |
| 4988 Iª-IIae q. 99 pr.</span></a> Deinde considerandum est de | |
| 4989 praeceptis veteris legis. Et primo, de distinctione ipsorum; | |
| 4990 secundo, de singulis generibus distinctis. Circa primum quaeruntur | |
| 4991 sex. Primo, utrum legis veteris sint plura praecepta, vel unum | |
| 4992 tantum. Secundo, utrum lex vetus contineat aliqua praecepta | |
| 4993 moralia. Tertio, utrum praeter moralia contineat caeremonialia. | |
| 4994 Quarto, utrum contineat, praeter haec, iudicialia. Quinto, utrum | |
| 4995 praeter ista tria contineat aliqua alia. Sexto, de modo quo lex | |
| 4996 inducebat ad observantiam praedictorum.</p></div></div></div> | |
| 4997 <div id="FS_Q99_A1" class="div4"><h4 id="FS_Q99_A1-p0.1">Q. 99. A. 1. Whether the Old Law contains only one precept?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p2"> | |
| 4998 <b>Objection 1:</b> It would seem that the Old Law contains but one precept. Because a law is nothing else than a precept, as stated above ( | |
| 4999 <a href="#FS_Q90_A2" id="FS_Q99_A1-p2.1" shape="rect">Q[90], AA[2]</a>,3). Now there is but one Old Law. Therefore it contains but one precept. | |
| 5000 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 arg. 1"><a name="37796" shape="rect"><span class="ref">[37796] Iª-IIae q. 99 a. 1 arg. 1</span></a> Ad primum | |
| 5001 sic proceditur. Videtur quod in lege veteri non contineatur nisi | |
| 5002 unum praeceptum. Lex enim est nihil aliud quam praeceptum, ut supra | |
| 5003 habitum est. Sed lex vetus est una. Ergo non continet nisi unum | |
| 5004 praeceptum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p3"> | |
| 5005 <b>Objection 2:</b> Further, the Apostle says ( | |
| 5006 <a class="scripRef" id="FS_Q99_A1-p3.1" href="./asv.html#Rom.13.9" target="asv">Rom. 13:9</a>): "If there be any other commandment, it is comprised in this word: Thou shalt love thy neighbor as thyself." But this is | |
| 5007 only one commandment. Therefore the Old Law contained but one commandment. | |
| 5008 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 arg. 2"><a name="37797" shape="rect"><span class="ref">[37797] Iª-IIae q. 99 a. 1 arg. 2</span></a> Praeterea, | |
| 5009 apostolus dicit, Rom. XIII, <i>si quod est aliud mandatum, in hoc | |
| 5010 verbo instauratur, diliges proximum tuum sicut teipsum</i>. Sed | |
| 5011 istud mandatum est unum. Ergo lex vetus non continet nisi unum | |
| 5012 mandatum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p4"> | |
| 5013 <b>Objection 3:</b> Further, it is written ( | |
| 5014 <a class="scripRef" id="FS_Q99_A1-p4.1" href="./asv.html#Matt.7.12" target="asv">Mat. 7:12</a>): "All things . . . whatsoever you would that men should do to you, do you also to them. For this is the Law and the prophets." | |
| 5015 But the whole of the Old Law is comprised in the Law and the prophets. Therefore the whole of the Old Law contains but one | |
| 5016 commandment. | |
| 5017 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 arg. 3"><a name="37798" shape="rect"><span class="ref">[37798] Iª-IIae q. 99 a. 1 arg. 3</span></a> Praeterea, | |
| 5018 Matth. VII, dicitur, <i>omnia quaecumque vultis ut faciant vobis | |
| 5019 homines, et vos facite illis, haec est enim lex et prophetae</i>. | |
| 5020 Sed tota lex vetus continetur in lege et prophetis. Ergo tota lex | |
| 5021 vetus non habet nisi unum praeceptum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p5"> | |
| 5022 <b>On the contrary,</b> The Apostle says ( | |
| 5023 <a class="scripRef" id="FS_Q99_A1-p5.1" href="./asv.html#Eph.2.15" target="asv">Eph. 2:15</a>): "Making void the Law of commandments contained in decrees": where he is referring to the Old Law, as the gloss comments, | |
| 5024 on the passage. Therefore the Old Law comprises many commandments. | |
| 5025 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 s. c."><a name="37799" shape="rect"><span class="ref">[37799] Iª-IIae q. 99 a. 1 s. c.</span></a> Sed contra | |
| 5026 est quod apostolus dicit, ad Ephes. II, <i>legem mandatorum | |
| 5027 decretis evacuans</i>. Et loquitur de lege veteri, ut patet per | |
| 5028 Glossam ibidem. Ergo lex vetus continet in se multa mandata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p6"> | |
| 5029 <b>I answer that,</b> Since a precept of law is binding, it is about something which must be done: and, that a thing must be done, arises from | |
| 5030 the necessity of some end. Hence it is evident that a precept implies, in its very idea, relation to an end, in so far as | |
| 5031 a thing is commanded as being necessary or expedient to an end. Now many things may happen to be necessary or expedient to | |
| 5032 an end; and, accordingly, precepts may be given about various things as being ordained to one | |
| 5033 end. Consequently we must say that all the precepts of the Old Law are one in respect of their relation to one end: and yet | |
| 5034 they are many in respect of the diversity of those things that are ordained to that end. | |
| 5035 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 co."><a name="37800" shape="rect"><span class="ref">[37800] Iª-IIae q. 99 a. 1 co.</span></a> Respondeo | |
| 5036 dicendum quod praeceptum legis, cum sit obligatorium, est de aliquo | |
| 5037 quod fieri debet. Quod autem aliquid debeat fieri, hoc provenit ex | |
| 5038 necessitate alicuius finis. Unde manifestum est quod de ratione | |
| 5039 praecepti est quod importet ordinem ad finem, inquantum scilicet | |
| 5040 illud praecipitur quod est necessarium vel expediens ad finem. | |
| 5041 Contingit autem ad unum finem multa esse necessaria vel | |
| 5042 expedientia. Et secundum hoc possunt de diversis rebus dari | |
| 5043 praecepta inquantum ordinantur ad unum finem. Unde dicendum est | |
| 5044 quod omnia praecepta legis veteris sunt unum secundum ordinem ad | |
| 5045 unum finem, sunt tamen multa secundum diversitatem eorum quae | |
| 5046 ordinantur ad finem illum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p7"> | |
| 5047 <b>Reply to Objection 1:</b> The Old Law is said to be one as being ordained to one end: yet it comprises various precepts, according to the diversity | |
| 5048 of the things which it directs to the end. Thus also the art of building is one according to the unity of its end, because | |
| 5049 it aims at the building of a house: and yet it contains various rules, according to the variety of acts ordained thereto. | |
| 5050 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 ad 1"><a name="37801" shape="rect"><span class="ref">[37801] Iª-IIae q. 99 a. 1 ad 1</span></a> Ad primum | |
| 5051 ergo dicendum quod lex vetus dicitur esse una secundum ordinem ad | |
| 5052 finem unum, et tamen continet diversa praecepta, secundum | |
| 5053 distinctionem eorum quae ordinat ad finem. Sicut etiam ars | |
| 5054 aedificativa est una secundum unitatem finis, quia tendit ad | |
| 5055 aedificationem domus, tamen continet diversa praecepta, secundum | |
| 5056 diversos actus ad hoc ordinatos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p8"> | |
| 5057 <b>Reply to Objection 2:</b> As the Apostle says ( | |
| 5058 <a class="scripRef" id="FS_Q99_A1-p8.1" href="./asv.html#iTim.1.5" target="asv">1 Tim. 1:5</a>), "the end of the commandment is charity"; since every law aims at establishing friendship, either between man and man, or | |
| 5059 between man and God. Wherefore the whole Law is comprised in this one commandment, "Thou shalt love thy neighbor as thyself," | |
| 5060 as expressing the end of all commandments: because love of one's neighbor includes love of God, when we love our neighbor | |
| 5061 for God's sake. Hence the | |
| 5062 Apostle put this commandment in place of the two which are about the love of God and of one's neighbor, and of which Our Lord | |
| 5063 said ( | |
| 5064 <a class="scripRef" id="FS_Q99_A1-p8.2" href="./asv.html#Matt.22.40" target="asv">Mat. 22:40</a>): "On these two commandments dependeth the whole Law and the prophets." | |
| 5065 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 ad 2"><a name="37802" shape="rect"><span class="ref">[37802] Iª-IIae q. 99 a. 1 ad 2</span></a> Ad secundum | |
| 5066 dicendum quod, sicut apostolus dicit, I ad Tim. I, <i>finis | |
| 5067 praecepti caritas est</i>, ad hoc enim omnis lex tendit, ut | |
| 5068 amicitiam constituat vel hominum ad invicem, vel hominis ad Deum. | |
| 5069 Et ideo tota lex impletur in hoc uno mandato, <i>diliges proximum | |
| 5070 tuum sicut teipsum</i>, sicut in quodam fine mandatorum omnium, in | |
| 5071 dilectione enim proximi includitur etiam Dei dilectio, quando | |
| 5072 proximus diligitur propter Deum. Unde apostolus hoc unum praeceptum | |
| 5073 posuit pro duobus quae sunt de dilectione Dei et proximi, de quibus | |
| 5074 dicit dominus, Matth. XXII, <i>in his duobus mandatis pendet omnis | |
| 5075 lex et prophetae</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A1-p9"> | |
| 5076 <b>Reply to Objection 3:</b> As stated in Ethic. ix, 8, "friendship towards another arises from friendship towards oneself," in so far as man looks on | |
| 5077 another as on himself. Hence when it is said, "All things whatsoever you would that men should do to you, do you also to them," | |
| 5078 this is an explanation of the rule of neighborly love contained implicitly in the words, "Thou shalt love thy neighbor as | |
| 5079 thyself": so that it is an explanation of this commandment. | |
| 5080 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 1 ad 3"><a name="37803" shape="rect"><span class="ref">[37803] Iª-IIae q. 99 a. 1 ad 3</span></a> Ad tertium | |
| 5081 dicendum quod, sicut dicitur in IX Ethic., <i>amicabilia quae sunt | |
| 5082 ad alterum, venerunt ex amicabilibus quae sunt homini ad | |
| 5083 seipsum</i>, dum scilicet homo ita se habet ad alterum sicut ad se. | |
| 5084 Et ideo in hoc quod dicitur, <i>omnia quaecumque vultis ut faciant | |
| 5085 vobis homines, et vos facite illis</i>, explicatur quaedam regula | |
| 5086 dilectionis proximi, quae etiam implicite continetur in hoc quod | |
| 5087 dicitur, <i>diliges proximum tuum sicut teipsum</i>. Unde est | |
| 5088 quaedam explicatio istius mandati.</p></div></div></div><div id="FS_Q99_A2" class="div4"><h4 id="FS_Q99_A2-p0.1">Q. 99. A. 2. Whether the Old Law contains moral precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p2"> | |
| 5089 <b>Objection 1:</b> It would seem that the Old Law contains no moral precepts. For the Old Law is distinct from the law of nature, as stated | |
| 5090 above ( | |
| 5091 <a href="#FS_Q91_A4" id="FS_Q99_A2-p2.1" shape="rect">Q[91], AA[4]</a>,5; | |
| 5092 <a href="#FS_Q98_A5" id="FS_Q99_A2-p2.2" shape="rect"> Q[98], A[5]</a>). But the moral precepts belong to the law of nature. Therefore they do not belong to the Old Law. | |
| 5093 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 arg. 1"><a name="37804" shape="rect"><span class="ref">[37804] Iª-IIae q. 99 a. 2 arg. 1</span></a> Ad secundum | |
| 5094 sic proceditur. Videtur quod lex vetus non contineat praecepta | |
| 5095 moralia. Lex enim vetus distinguitur a lege naturae, ut supra | |
| 5096 habitum est. Sed praecepta moralia pertinent ad legem naturae. Ergo | |
| 5097 non pertinent ad legem veterem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p3"> | |
| 5098 <b>Objection 2:</b> Further, the Divine Law should have come to man's assistance where human reason fails him: as is evident in regard to things | |
| 5099 that are of faith, which are above reason. But man's reason seems to suffice for the moral precepts. Therefore the moral precepts | |
| 5100 do not belong to the Old Law, which is a Divine law. | |
| 5101 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 arg. 2"><a name="37805" shape="rect"><span class="ref">[37805] Iª-IIae q. 99 a. 2 arg. 2</span></a> Praeterea, | |
| 5102 ibi subvenire debuit homini lex divina, ubi deficit ratio humana, | |
| 5103 sicut patet in his quae ad fidem pertinent, quae sunt supra | |
| 5104 rationem. Sed ad praecepta moralia ratio hominis sufficere videtur. | |
| 5105 Ergo praecepta moralia non sunt de lege veteri, quae est lex | |
| 5106 divina.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p4"> | |
| 5107 <b>Objection 3:</b> Further, the Old Law is said to be "the letter that killeth" ( | |
| 5108 <a class="scripRef" id="FS_Q99_A2-p4.1" href="./asv.html#iiCor.3.6" target="asv">2 Cor. 3:6</a>). But the moral precepts do not kill, but quicken, according to | |
| 5109 <a class="scripRef" id="FS_Q99_A2-p4.2" href="./asv.html#Ps.118.93" target="asv"> Ps. 118:93</a>: "Thy justifications I will never forget, for by them Thou hast given me life." Therefore the moral precepts do not belong | |
| 5110 to the Old Law. | |
| 5111 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 arg. 3"><a name="37806" shape="rect"><span class="ref">[37806] Iª-IIae q. 99 a. 2 arg. 3</span></a> Praeterea, | |
| 5112 lex vetus dicitur littera occidens, ut patet II ad Cor. III. Sed | |
| 5113 praecepta moralia non occidunt, sed vivificant; secundum illud | |
| 5114 Psalmi CXVIII, <i>in aeternum non obliviscar iustificationes tuas, | |
| 5115 quia in ipsis vivificasti me</i>. Ergo praecepta moralia non | |
| 5116 pertinent ad veterem legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p5"> | |
| 5117 <b>On the contrary,</b> It is written ( | |
| 5118 <a class="scripRef" id="FS_Q99_A2-p5.1" href="./asv.html#Sir.17.9" target="asv">Ecclus. 17:9</a>): "Moreover, He gave them discipline [Douay: 'instructions'] and the law of life for an inheritance." Now discipline belongs | |
| 5119 to morals; for this gloss on | |
| 5120 <a class="scripRef" id="FS_Q99_A2-p5.2" href="./asv.html#Heb.12.11" target="asv">Heb. 12:11</a>: "Now all chastisement [disciplina]," etc., says: "Discipline is an exercise in morals by means of difficulties." Therefore | |
| 5121 the Law which was given by God comprised moral precepts. | |
| 5122 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 s. c."><a name="37807" shape="rect"><span class="ref">[37807] Iª-IIae q. 99 a. 2 s. c.</span></a> Sed contra | |
| 5123 est quod dicitur Eccli. XVII, <i>addidit illis disciplinam, et | |
| 5124 legem vitae haereditavit eos</i>. Disciplina autem pertinet ad | |
| 5125 mores, dicit enim Glossa ad Heb. XII, super illud, omnis disciplina | |
| 5126 etc., <i>disciplina est eruditio morum per difficilia</i>. Ergo lex | |
| 5127 a Deo data, praecepta moralia continebat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p6"> | |
| 5128 <b>I answer that,</b> The Old Law contained some moral precepts; as is evident from | |
| 5129 <a class="scripRef" id="FS_Q99_A2-p6.1" href="./asv.html#Exod.20.13" target="asv">Ex. 20:13</a>, | |
| 5130 <a class="scripRef" id="FS_Q99_A2-p6.2" href="./asv.html#Exod.20.15" target="asv">15</a>: "Thou shalt not kill, Thou shalt not steal." This was reasonable: because, just as the principal intention of human law | |
| 5131 is to created friendship between man and man; so the chief intention of the Divine law is to establish man in friendship with | |
| 5132 God. Now since likeness is the reason of love, according to | |
| 5133 <a class="scripRef" id="FS_Q99_A2-p6.3" href="./asv.html#Sir.13.19" target="asv"> Ecclus. 13:19</a>: "Every beast loveth its | |
| 5134 like"; there cannot possibly be any friendship of man to God, Who is supremely good, unless man become good: wherefore it | |
| 5135 is written ( | |
| 5136 <a class="scripRef" id="FS_Q99_A2-p6.4" href="./asv.html#Lev.19.2" target="asv">Lev. 19:2</a>; 11:45): "You shall be holy, for I am holy." But the goodness of man is virtue, which "makes its possessor good" (Ethic. | |
| 5137 ii, 6). Therefore it was necessary for the Old Law to include precepts about acts of virtue: and these are the moral precepts | |
| 5138 of the Law. | |
| 5139 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 co."><a name="37808" shape="rect"><span class="ref">[37808] Iª-IIae q. 99 a. 2 co.</span></a> Respondeo | |
| 5140 dicendum quod lex vetus continebat praecepta quaedam moralia, ut | |
| 5141 patet Exod. XX, <i>non occides, non furtum facies</i>. Et hoc | |
| 5142 rationabiliter. Nam sicut intentio principalis legis humanae est ut | |
| 5143 faciat amicitiam hominum ad invicem; ita intentio legis divinae est | |
| 5144 ut constituat principaliter amicitiam hominis ad Deum. Cum autem | |
| 5145 similitudo sit ratio amoris, secundum illud Eccli. XIII, <i>omne | |
| 5146 animal diligit simile sibi</i>; impossibile est esse amicitiam | |
| 5147 hominis ad Deum, qui est optimus, nisi homines boni efficiantur, | |
| 5148 unde dicitur Levit. XIX, <i>sancti eritis, quoniam ego sanctus | |
| 5149 sum</i>. Bonitas autem hominis est virtus, quae facit bonum | |
| 5150 habentem. Et ideo oportuit praecepta legis veteris etiam de actibus | |
| 5151 virtutum dari. Et haec sunt moralia legis praecepta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p7"> | |
| 5152 <b>Reply to Objection 1:</b> The Old Law is distinct from the natural law, not as being altogether different from it, but as something added thereto. | |
| 5153 For just as grace presupposes nature, so must the Divine law presuppose the natural law. | |
| 5154 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 ad 1"><a name="37809" shape="rect"><span class="ref">[37809] Iª-IIae q. 99 a. 2 ad 1</span></a> Ad primum | |
| 5155 ergo dicendum quod lex vetus distinguitur a lege naturae non | |
| 5156 tanquam ab ea omnino aliena, sed tanquam aliquid ei superaddens. | |
| 5157 Sicut enim gratia praesupponit naturam, ita oportet quod lex divina | |
| 5158 praesupponat legem naturalem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p8"> | |
| 5159 <b>Reply to Objection 2:</b> It was fitting that the Divine law should come to man's assistance not only in those things for which reason is insufficient, | |
| 5160 but also in those things in which human reason may happen to be impeded. Now human reason could not go astray in the abstract, | |
| 5161 as to the universal principles of the natural law; but through being habituated to sin, it became obscured in the point of | |
| 5162 things to be done in detail. But with regard to the other moral precepts, which | |
| 5163 are like conclusions drawn from the universal principles of the natural law, the reason of many men went astray, to the extend | |
| 5164 of judging to be lawful, things that are evil in themselves. Hence there was need for the authority of the Divine law to rescue | |
| 5165 man from both these defects. Thus among the articles of faith not only are those things set forth to which reason cannot reach, | |
| 5166 such as the Trinity of the Godhead; but also those to which right reason can attain, such as the Unity of the | |
| 5167 Godhead; in order to remove the manifold errors to which reason is liable. | |
| 5168 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 ad 2"><a name="37810" shape="rect"><span class="ref">[37810] Iª-IIae q. 99 a. 2 ad 2</span></a> Ad secundum | |
| 5169 dicendum quod legi divinae conveniens erat ut non solum provideret | |
| 5170 homini in his ad quae ratio non potest, sed etiam in his circa quae | |
| 5171 contingit rationem hominis impediri. Ratio autem hominis circa | |
| 5172 praecepta moralia, quantum ad ipsa communissima praecepta legis | |
| 5173 naturae, non poterat errare in universali, sed tamen, propter | |
| 5174 consuetudinem peccandi, obscurabatur in particularibus agendis. | |
| 5175 Circa alia vero praecepta moralia, quae sunt quasi conclusiones | |
| 5176 deductae ex communibus principiis legis naturae, multorum ratio | |
| 5177 oberrabat, ita ut quaedam quae secundum se sunt mala, ratio | |
| 5178 multorum licita iudicaret. Unde oportuit contra utrumque defectum | |
| 5179 homini subveniri per auctoritatem legis divinae. Sicut etiam inter | |
| 5180 credenda nobis proponuntur non solum ea ad quae ratio attingere non | |
| 5181 potest, ut Deum esse trinum; sed etiam ea ad quae ratio recta | |
| 5182 pertingere potest, ut Deum esse unum; ad excludendum rationis | |
| 5183 humanae errorem, qui accidebat in multis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A2-p9"> | |
| 5184 <b>Reply to Objection 3:</b> As Augustine proves (De Spiritu et Litera xiv), even the letter of the law is said to be the occasion of death, as to the | |
| 5185 moral precepts; in so far as, to wit, it prescribes what is good, without furnishing the aid of grace for its fulfilment. | |
| 5186 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 2 ad 3"><a name="37811" shape="rect"><span class="ref">[37811] Iª-IIae q. 99 a. 2 ad 3</span></a> Ad tertium | |
| 5187 dicendum quod, sicut Augustinus probat in libro de spiritu et | |
| 5188 littera, etiam littera legis quantum ad praecepta moralia, occidere | |
| 5189 dicitur occasionaliter, inquantum scilicet praecipit quod bonum | |
| 5190 est, non praebens auxilium gratiae ad implendum.</p></div></div></div><div id="FS_Q99_A3" class="div4"><h4 id="FS_Q99_A3-p0.1">Q. 99. A. 3. Whether the Old Law comprises ceremonial, besides moral, precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p2"> | |
| 5191 <b>Objection 1:</b> It would seem that the Old Law does not comprise ceremonial, besides moral, precepts. For every law that is given to man | |
| 5192 is for the purpose of directing human actions. Now human actions are called moral, as stated above ( | |
| 5193 <a href="FS_i.html#FS_Q1_A3" id="FS_Q99_A3-p2.1" shape="rect">Q[1], A[3]</a>). Therefore it seems that the Old Law given to men should not comprise other than moral precepts. | |
| 5194 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 arg. 1"><a name="37812" shape="rect"><span class="ref">[37812] Iª-IIae q. 99 a. 3 arg. 1</span></a> Ad tertium | |
| 5195 sic proceditur. Videtur quod lex vetus non contineat praecepta | |
| 5196 caeremonialia, praeter moralia. Omnis enim lex quae hominibus | |
| 5197 datur, est directiva humanorum actuum. Actus autem humani morales | |
| 5198 dicuntur, ut supra dictum est. Ergo videtur quod in lege veteri | |
| 5199 hominibus data, non debeant contineri nisi praecepta moralia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p3"> | |
| 5200 <b>Objection 2:</b> Further, those precepts that are styled ceremonial seem to refer to the Divine worship. But Divine worship is the act of | |
| 5201 a virtue, viz. religion, which, as Tully says (De Invent. ii) "offers worship and ceremony to the Godhead." Since, then, the | |
| 5202 moral precepts are about acts of virtue, as stated above | |
| 5203 <a href="#FS_Q99_A2" id="FS_Q99_A3-p3.1" shape="rect">(A[2])</a>, it seems that the ceremonial precepts should not be distinct from the moral. | |
| 5204 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 arg. 2"><a name="37813" shape="rect"><span class="ref">[37813] Iª-IIae q. 99 a. 3 arg. 2</span></a> Praeterea, | |
| 5205 praecepta quae dicuntur caeremonialia, videntur ad divinum cultum | |
| 5206 pertinere. Sed divinus cultus est actus virtutis, scilicet | |
| 5207 religionis, quae, ut Tullius dicit in sua Rhetoric., <i>divinae | |
| 5208 naturae cultum caeremoniamque affert</i>. Cum igitur praecepta | |
| 5209 moralia sint de actibus virtutum, ut dictum est, videtur quod | |
| 5210 praecepta caeremonialia non sint distinguenda a moralibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p4"> | |
| 5211 <b>Objection 3:</b> Further, the ceremonial precepts seem to be those which signify something figuratively. But, as Augustine observes (De Doctr. | |
| 5212 Christ. ii, 3,4), "of all signs employed by men words hold the first place." Therefore there is no need for the Law to contain | |
| 5213 ceremonial precepts about certain figurative actions. | |
| 5214 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 arg. 3"><a name="37814" shape="rect"><span class="ref">[37814] Iª-IIae q. 99 a. 3 arg. 3</span></a> Praeterea, | |
| 5215 praecepta caeremonialia esse videntur quae figurative aliquid | |
| 5216 significant. Sed sicut Augustinus dicit, in II de Doctr. Christ., | |
| 5217 <i>verba inter homines obtinuerunt principatum significandi</i>. | |
| 5218 Ergo nulla necessitas fuit ut in lege continerentur praecepta | |
| 5219 caeremonialia de aliquibus actibus figurativis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p5"> | |
| 5220 <b>On the contrary,</b> It is written ( | |
| 5221 <a class="scripRef" id="FS_Q99_A3-p5.1" href="./asv.html#Deut.4.13" target="asv">Dt. 4:13,14</a>): "Ten words . . . He wrote in two tables of stone; and He commanded me at that time that I should teach you the ceremonies | |
| 5222 and judgments which you shall do." But the ten commandments of the Law are moral precepts. Therefore besides the moral precepts | |
| 5223 there are others which are ceremonial. | |
| 5224 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 s. c."><a name="37815" shape="rect"><span class="ref">[37815] Iª-IIae q. 99 a. 3 s. c.</span></a> Sed contra | |
| 5225 est quod dicitur Deut. IV, <i>decem verba scripsit in duabus | |
| 5226 tabulis lapideis, mihique mandavit in illo tempore ut docerem vos | |
| 5227 caeremonias et iudicia quae facere deberetis</i>. Sed decem | |
| 5228 praecepta legis sunt moralia. Ergo praeter praecepta moralia sunt | |
| 5229 etiam alia praecepta caeremonialia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p6"> | |
| 5230 <b>I answer that,</b> As stated above | |
| 5231 <a href="#FS_Q99_A2" id="FS_Q99_A3-p6.1" shape="rect">(A[2])</a>, the Divine law is instituted chiefly in order to direct men to God; while human law is instituted chiefly in order to direct | |
| 5232 men in relation to one another. Hence human laws have not concerned themselves with the institution of anything relating to | |
| 5233 Divine worship except as affecting the common good of mankind: and for this reason they have devised many institutions relating | |
| 5234 to Divine matters, according as it | |
| 5235 seemed expedient for the formation of human morals; as may be seen in the rites of the Gentiles. On the other hand the Divine | |
| 5236 law directed men to one another according to the demands of that order whereby man is directed to God, which order was the | |
| 5237 chief aim of that law. Now man is directed to God not only by the interior acts of the mind, which are faith, hope, and love, | |
| 5238 but also by certain external works, whereby man makes profession of his subjection to God: and it is these works that are | |
| 5239 said to belong to the Divine worship. This worship is called "ceremony" [the munia, i.e. gifts] of Ceres (who was the goddess | |
| 5240 of fruits), as some say: because, at first, offerings were made to God from the fruits: or because, as Valerius Maximus states | |
| 5241 [*Fact. et Dict. Memor. i, 1], the word "ceremony" was introduced among the Latins, to signify the Divine worship, being derived | |
| 5242 from a town near Rome called "Caere": since, when Rome was taken by the Gauls, the sacred chattels of the Romans were | |
| 5243 taken thither and most carefully preserved. Accordingly those precepts of the Law which refer to the Divine worship are specially | |
| 5244 called ceremonial. | |
| 5245 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 co."><a name="37816" shape="rect"><span class="ref">[37816] Iª-IIae q. 99 a. 3 co.</span></a> Respondeo | |
| 5246 dicendum quod, sicut dictum est, lex divina principaliter | |
| 5247 instituitur ad ordinandum homines ad Deum; lex autem humana | |
| 5248 principaliter ad ordinandum homines ad invicem. Et ideo leges | |
| 5249 humanae non curaverunt aliquid instituere de cultu divino nisi in | |
| 5250 ordine ad bonum commune hominum, et propter hoc etiam multa | |
| 5251 confinxerunt circa res divinas, secundum quod videbatur eis | |
| 5252 expediens ad informandos mores hominum; sicut patet in ritu | |
| 5253 gentilium. Sed lex divina e converso homines ad invicem ordinavit | |
| 5254 secundum quod conveniebat ordini qui est in Deum, quem | |
| 5255 principaliter intendebat. Ordinatur autem homo in Deum non solum | |
| 5256 per interiores actus mentis, qui sunt credere, sperare et amare; | |
| 5257 sed etiam per quaedam exteriora opera, quibus homo divinam | |
| 5258 servitutem profitetur. Et ista opera dicuntur ad cultum Dei | |
| 5259 pertinere. Qui quidem cultus caeremonia vocatur, quasi munia, idest | |
| 5260 dona, Caereris, quae dicebatur dea frugum, ut quidam dicunt, eo | |
| 5261 quod primo ex frugibus oblationes Deo offerebantur. Sive, ut | |
| 5262 maximus Valerius refert, nomen caeremoniae introductum est ad | |
| 5263 significandum cultum divinum apud Latinos, a quodam oppido iuxta | |
| 5264 Romam, quod Caere vocabatur, eo quod, Roma capta a gallis, illuc | |
| 5265 sacra Romanorum ablata sunt, et reverentissime habita. Sic igitur | |
| 5266 illa praecepta quae in lege pertinent ad cultum Dei, specialiter | |
| 5267 caeremonialia dicuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p7"> | |
| 5268 <b>Reply to Objection 1:</b> Human acts extend also to the Divine worship: and therefore the Old Law given to man contains precepts about these matters | |
| 5269 also. | |
| 5270 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 ad 1"><a name="37817" shape="rect"><span class="ref">[37817] Iª-IIae q. 99 a. 3 ad 1</span></a> Ad primum | |
| 5271 ergo dicendum quod humani actus se extendunt etiam ad cultum | |
| 5272 divinum. Et ideo etiam de his continet praecepta lex vetus | |
| 5273 hominibus data.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p8"> | |
| 5274 <b>Reply to Objection 2:</b> As stated above ( | |
| 5275 <a href="#FS_Q91_A3" id="FS_Q99_A3-p8.1" shape="rect">Q[91], A[3]</a>), the precepts of the natural law are general, and require to be determined: and they are determined both by human law and | |
| 5276 by Divine law. And just as these very determinations which are made by human law are said to be, not of natural, but of positive | |
| 5277 law; so the determinations of the precepts of the natural law, effected by the Divine law, are distinct from the moral precepts | |
| 5278 which belong to the | |
| 5279 natural law. Wherefore to worship God, since it is an act of virtue, belongs to a moral precept; but the determination of | |
| 5280 this precept, namely that He is to be worshipped by such and such sacrifices, and such and such offerings, belongs to the | |
| 5281 ceremonial precepts. Consequently the ceremonial precepts are distinct from the moral precepts. | |
| 5282 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 ad 2"><a name="37818" shape="rect"><span class="ref">[37818] Iª-IIae q. 99 a. 3 ad 2</span></a> Ad secundum | |
| 5283 dicendum quod, sicut supra dictum est, praecepta legis naturae | |
| 5284 communia sunt, et indigent determinatione. Determinantur autem et | |
| 5285 per legem humanam, et per legem divinam. Et sicut ipsae | |
| 5286 determinationes quae fiunt per legem humanam, non dicuntur esse de | |
| 5287 lege naturae, sed de iure positivo; ita ipsae determinationes | |
| 5288 praeceptorum legis naturae quae fiunt per legem divinam, | |
| 5289 distinguuntur a praeceptis moralibus, quae pertinent ad legem | |
| 5290 naturae. Colere ergo Deum, cum sit actus virtutis, pertinet ad | |
| 5291 praeceptum morale, sed determinatio huius praecepti, ut scilicet | |
| 5292 colatur talibus hostiis et talibus muneribus, hoc pertinet ad | |
| 5293 praecepta caeremonialia. Et ideo praecepta caeremonialia | |
| 5294 distinguuntur a praeceptis moralibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A3-p9"> | |
| 5295 <b>Reply to Objection 3:</b> As Dionysius says (Coel. Hier. i), the things of God cannot be manifested to men except by means of sensible similitudes. | |
| 5296 Now these similitudes move the soul more when they are not only expressed in words, but also offered to the senses. Wherefore | |
| 5297 the things of God are set forth in the Scriptures not only by similitudes expressed in words, as in the case of metaphorical | |
| 5298 expressions; but also by similitudes of things set before the eyes, which pertains | |
| 5299 to the ceremonial precepts. | |
| 5300 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 3 ad 3"><a name="37819" shape="rect"><span class="ref">[37819] Iª-IIae q. 99 a. 3 ad 3</span></a> Ad tertium | |
| 5301 dicendum quod, sicut Dionysius dicit, I cap. Cael. Hier., divina | |
| 5302 hominibus manifestari non possunt nisi sub aliquibus | |
| 5303 similitudinibus sensibilibus. Ipsae autem similitudines magis | |
| 5304 movent animum quando non solum verbo exprimuntur, sed etiam sensui | |
| 5305 offeruntur. Et ideo divina traduntur in Scripturis non solum per | |
| 5306 similitudines verbo expressas, sicut patet in metaphoricis | |
| 5307 locutionibus; sed etiam per similitudines rerum quae visui | |
| 5308 proponuntur, quod pertinet ad praecepta caeremonialia.</p></div></div></div><div id="FS_Q99_A4" class="div4"><h4 id="FS_Q99_A4-p0.1">Q. 99. A. 4. Whether, besides the moral and ceremonial precepts, there are also judicial precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p2"> | |
| 5309 <b>Objection 1:</b> It would seem that there are no judicial precepts in addition to the moral and ceremonial precepts in the Old Law. For Augustine | |
| 5310 says (Contra Faust. vi, 2) that in the Old Law there are "precepts concerning the life we have to lead, and precepts regarding | |
| 5311 the life that is foreshadowed." Now the precepts of the life we have to lead are moral precepts; and the precepts of the life | |
| 5312 that is foreshadowed are ceremonial. Therefore besides these two kinds of precepts | |
| 5313 we should not put any judicial precepts in the Law. | |
| 5314 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 arg. 1"><a name="37820" shape="rect"><span class="ref">[37820] Iª-IIae q. 99 a. 4 arg. 1</span></a> Ad quartum | |
| 5315 sic proceditur. Videtur quod praeter praecepta moralia et | |
| 5316 caeremonialia, non sint aliqua praecepta iudicialia in veteri lege. | |
| 5317 Dicit enim Augustinus, contra Faustum, quod in lege veteri sunt | |
| 5318 praecepta vitae agendae, et praecepta vitae significandae. Sed | |
| 5319 praecepta vitae agendae sunt moralia; praecepta autem vitae | |
| 5320 significandae sunt caeremonialia. Ergo praeter haec duo genera | |
| 5321 praeceptorum, non sunt ponenda in lege alia praecepta | |
| 5322 iudicialia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p3"> | |
| 5323 <b>Objection 2:</b> Further, a gloss on | |
| 5324 <a class="scripRef" id="FS_Q99_A4-p3.1" href="./asv.html#Ps.118.102" target="asv"> Ps. 118:102, </a> "I have not declined from Thy judgments," says, i.e. "from the rule of life Thou hast set for me." But a rule of life belongs | |
| 5325 to the moral precepts. Therefore the judicial precepts should not be considered as distinct from the moral precepts. | |
| 5326 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 arg. 2"><a name="37821" shape="rect"><span class="ref">[37821] Iª-IIae q. 99 a. 4 arg. 2</span></a> Praeterea, | |
| 5327 super illud Psalmi CXVIII, <i>a iudiciis tuis non declinavi</i>, | |
| 5328 dicit Glossa, <i>idest ab his quae constituisti regulam | |
| 5329 vivendi</i>. Sed regula vivendi pertinet ad praecepta moralia. Ergo | |
| 5330 praecepta iudicialia non sunt distinguenda a moralibus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p4"> | |
| 5331 <b>Objection 3:</b> Further, judgment seems to be an act of justice, according to | |
| 5332 <a class="scripRef" id="FS_Q99_A4-p4.1" href="./asv.html#Ps.93.15" target="asv">Ps. 93:15</a>: "Until justice be turned into judgment." But acts of justice, like the acts of other virtues, belong to the moral precepts. | |
| 5333 Therefore the moral precepts include the judicial precepts, and consequently should not be held as distinct from them. | |
| 5334 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 arg. 3"><a name="37822" shape="rect"><span class="ref">[37822] Iª-IIae q. 99 a. 4 arg. 3</span></a> Praeterea, | |
| 5335 iudicium videtur esse actus iustitiae; secundum illud Psalmi XCIII, | |
| 5336 <i>quoadusque iustitia convertatur in iudicium</i>. Sed actus | |
| 5337 iustitiae, sicut et actus ceterarum virtutum, pertinet ad praecepta | |
| 5338 moralia. Ergo praecepta moralia includunt in se iudicialia, et sic | |
| 5339 non debent ab eis distingui.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p5"> | |
| 5340 <b>On the contrary,</b> It is written ( | |
| 5341 <a class="scripRef" id="FS_Q99_A4-p5.1" href="./asv.html#Deut.6.1" target="asv">Dt. 6:1</a>): "These are the precepts and ceremonies, and judgments": where "precepts" stands for "moral precepts" antonomastically. | |
| 5342 Therefore there are judicial precepts besides moral and ceremonial precepts. | |
| 5343 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 s. c."><a name="37823" shape="rect"><span class="ref">[37823] Iª-IIae q. 99 a. 4 s. c.</span></a> Sed contra | |
| 5344 est quod dicitur Deut. VI, <i>haec sunt praecepta et caeremoniae | |
| 5345 atque iudicia</i>. Praecepta autem antonomastice dicuntur moralia. | |
| 5346 Ergo praeter praecepta moralia et caeremonialia, sunt etiam | |
| 5347 iudicialia.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q99_A4-p6"> | |
| 5348 <b>I answer that,</b> As stated above ( | |
| 5349 <a href="#FS_Q99_A2" id="FS_Q99_A4-p6.1" shape="rect">AA[2]</a>,3), it belongs to the Divine law to direct men to one another and to God. Now each of these belongs in the abstract to the | |
| 5350 dictates of the natural law, to which dictates the moral precepts are to be referred: yet each of them has to be determined | |
| 5351 by Divine or human law, because naturally known principles are universal, both in speculative and in practical matters. Accordingly | |
| 5352 just as the determination of the | |
| 5353 universal principle about Divine worship is effected by the ceremonial precepts, so the determination of the general precepts | |
| 5354 of that justice which is to be observed among men is effected by the judicial precepts. | |
| 5355 </p><p id="FS_Q99_A4-p7"> We must therefore distinguish three kinds of precept in the Old Law; viz. "moral" precepts, which are dictated by the natural | |
| 5356 law; "ceremonial" precepts, which are determinations of the Divine worship; and "judicial" precepts, which are determinations | |
| 5357 of the justice to be maintained among men. Wherefore the Apostle ( | |
| 5358 <a class="scripRef" id="FS_Q99_A4-p7.1" href="./asv.html#Rom.7.12" target="asv">Rom. 7:12</a>) after saying that the "Law is holy," adds that "the commandment is just, and holy, and good": "just," in respect of the | |
| 5359 judicial | |
| 5360 precepts; "holy," with regard to the ceremonial precepts (since the word "sanctus"---"holy"---is applied to that which is | |
| 5361 consecrated to God); and "good," i.e. conducive to virtue, as to the moral precepts. | |
| 5362 </p></div></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 co."><a name="37824" shape="rect"><span class="ref">[37824] Iª-IIae q. 99 a. 4 co.</span></a> Respondeo | |
| 5363 dicendum quod, sicut dictum est, ad legem divinam pertinet ut | |
| 5364 ordinet homines ad invicem et ad Deum. Utrumque autem horum in | |
| 5365 communi quidem pertinet ad dictamen legis naturae, ad quod | |
| 5366 referuntur moralia praecepta, sed oportet quod determinetur | |
| 5367 utrumque per legem divinam vel humanam, quia principia naturaliter | |
| 5368 nota sunt communia tam in speculativis quam in activis. Sicut | |
| 5369 igitur determinatio communis praecepti de cultu divino fit per | |
| 5370 praecepta caeremonialia, sic et determinatio communis praecepti de | |
| 5371 iustitia observanda inter homines, determinatur per praecepta | |
| 5372 iudicialia. Et secundum hoc, oportet tria praecepta legis veteris | |
| 5373 ponere; scilicet moralia, quae sunt de dictamine legis naturae; | |
| 5374 caeremonialia, quae sunt determinationes cultus divini; et | |
| 5375 iudicialia, quae sunt determinationes iustitiae inter homines | |
| 5376 observandae. Unde cum apostolus, Rom. VII, dixisset quod lex est | |
| 5377 sancta, subiungit quod mandatum est iustum et sanctum et bonum, | |
| 5378 iustum quidem, quantum ad iudicialia; sanctum, quantum ad | |
| 5379 caeremonialia (nam sanctum dicitur quod est Deo dicatum); bonum, | |
| 5380 idest honestum, quantum ad moralia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p8"> | |
| 5381 <b>Reply to Objection 1:</b> Both the moral and the judicial precepts aim at the ordering of human life: and consequently they are both comprised under | |
| 5382 one of the heads mentioned by Augustine, viz. under the precepts of the life we have to lead. | |
| 5383 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 ad 1"><a name="37825" shape="rect"><span class="ref">[37825] Iª-IIae q. 99 a. 4 ad 1</span></a> Ad primum | |
| 5384 ergo dicendum quod tam praecepta moralia, quam etiam iudicialia, | |
| 5385 pertinent ad directionem vitae humanae. Et ideo utraque continentur | |
| 5386 sub uno membro illorum quae ponit Augustinus, scilicet sub | |
| 5387 praeceptis vitae agendae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p9"> | |
| 5388 <b>Reply to Objection 2:</b> Judgment denotes execution of justice, by an application of the reason to individual cases in a determinate way. Hence the | |
| 5389 judicial precepts have something in common with the moral precepts, in that they are derived from reason; and something in | |
| 5390 common with the ceremonial precepts, in that they are determinations of general precepts. This explains why sometimes "judgments" | |
| 5391 comprise both judicial and moral precepts, as in | |
| 5392 <a class="scripRef" id="FS_Q99_A4-p9.1" href="./asv.html#Deut.5.1" target="asv"> Dt. 5:1</a>: | |
| 5393 "Hear, O Israel, the ceremonies and judgments"; and sometimes judicial and ceremonial precepts, as in | |
| 5394 <a class="scripRef" id="FS_Q99_A4-p9.2" href="./asv.html#Lev.18.4" target="asv"> Lev. 18:4</a>: "You shall do My judgments, and shall observe My precepts," where "precepts" denotes moral precepts, while "judgments" refers | |
| 5395 to judicial and ceremonial precepts. | |
| 5396 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 ad 2"><a name="37826" shape="rect"><span class="ref">[37826] Iª-IIae q. 99 a. 4 ad 2</span></a> Ad secundum | |
| 5397 dicendum quod iudicium significat executionem iustitiae, quae | |
| 5398 quidem est secundum applicationem rationis ad aliqua particularia | |
| 5399 determinate. Unde praecepta iudicialia communicant in aliquo cum | |
| 5400 moralibus, inquantum scilicet a ratione derivantur; et in aliquo | |
| 5401 cum caeremonialibus, inquantum scilicet sunt quaedam | |
| 5402 determinationes communium praeceptorum. Et ideo quandoque sub | |
| 5403 iudiciis comprehenduntur praecepta iudicialia et moralia, sicut | |
| 5404 Deut. V, audi, Israel, caeremonias atque iudicia; quandoque vero | |
| 5405 iudicialia et caeremonialia, sicut Levit. XVIII, facietis iudicia | |
| 5406 mea, et praecepta mea servabitis, ubi praecepta ad moralia | |
| 5407 referuntur, iudicia vero ad iudicialia et caeremonialia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A4-p10"> | |
| 5408 <b>Reply to Objection 3:</b> The act of justice, in general, belongs to the moral precepts; but its determination to some special kind of act belongs | |
| 5409 to the judicial precepts. | |
| 5410 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 4 ad 3"><a name="37827" shape="rect"><span class="ref">[37827] Iª-IIae q. 99 a. 4 ad 3</span></a> Ad tertium | |
| 5411 dicendum quod actus iustitiae in generali pertinet ad praecepta | |
| 5412 moralia, sed determinatio eius in speciali pertinet ad praecepta | |
| 5413 iudicialia.</p></div></div></div><div id="FS_Q99_A5" class="div4"><h4 id="FS_Q99_A5-p0.1">Q. 99. A. 5. Whether the Old Law contains any others besides the moral, judicial, and ceremonial precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p2"> | |
| 5414 <b>Objection 1:</b> It would seem that the Old Law contains others besides the moral, judicial, and ceremonial precepts. Because the judicial | |
| 5415 precepts belong to the act of justice, which is between man and man; while the ceremonial precepts belong to the act of religion, | |
| 5416 whereby God is worshipped. Now besides these there are many other virtues, viz. temperance, fortitude, liberality, and several | |
| 5417 others, as stated above ( | |
| 5418 <a href="FS_v.html#FS_Q60_A5" id="FS_Q99_A5-p2.1" shape="rect">Q[60], A[5]</a>). Therefore besides the | |
| 5419 aforesaid precepts, the Old Law should comprise others. | |
| 5420 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 arg. 1"><a name="37828" shape="rect"><span class="ref">[37828] Iª-IIae q. 99 a. 5 arg. 1</span></a> Ad quintum | |
| 5421 sic proceditur. Videtur quod aliqua alia praecepta contineantur in | |
| 5422 lege veteri praeter moralia, iudicialia et caeremonialia. | |
| 5423 Iudicialia enim praecepta pertinent ad actum iustitiae, quae est | |
| 5424 hominis ad hominem; caeremonialia vero pertinent ad actum | |
| 5425 religionis, qua Deus colitur. Sed praeter has sunt multae aliae | |
| 5426 virtutes, scilicet temperantia, fortitudo, liberalitas, et aliae | |
| 5427 plures, ut supra dictum est. Ergo praeter praedicta oportet plura | |
| 5428 alia in lege veteri contineri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p3"> | |
| 5429 <b>Objection 2:</b> Further, it is written ( | |
| 5430 <a class="scripRef" id="FS_Q99_A5-p3.1" href="./asv.html#Deut.11.1" target="asv">Dt. 11:1</a>): "Love the Lord thy God, and observe His precepts and ceremonies, His judgments and commandments." Now precepts concern | |
| 5431 moral matters, as stated above | |
| 5432 <a href="#FS_Q99_A4" id="FS_Q99_A5-p3.2" shape="rect">(A[4])</a>. Therefore besides the moral, judicial and ceremonial precepts, the Law contains others which are called "commandments." | |
| 5433 [*The "commandments" (mandata) spoken of here and in the body of this article are not to be confused with | |
| 5434 the Commandments (praecepta) in the ordinary acceptance of the word.] | |
| 5435 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 arg. 2"><a name="37829" shape="rect"><span class="ref">[37829] Iª-IIae q. 99 a. 5 arg. 2</span></a> Praeterea, | |
| 5436 Deut. XI dicitur, <i>ama dominum Deum tuum, et observa eius | |
| 5437 praecepta et caeremonias et iudicia atque mandata</i>. Sed | |
| 5438 praecepta pertinent ad moralia, ut dictum est. Ergo praeter | |
| 5439 moralia, iudicialia et caeremonialia, adhuc alia continentur in | |
| 5440 lege, quae dicuntur mandata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p4"> | |
| 5441 <b>Objection 3:</b> Further, it is written ( | |
| 5442 <a class="scripRef" id="FS_Q99_A5-p4.1" href="./asv.html#Deut.6.17" target="asv">Dt. 6:17</a>): "Keep the precepts of the Lord thy God, and the testimonies and ceremonies which I have [Vulg.: 'He hath'] commanded thee." | |
| 5443 Therefore in addition to the above, the Law comprises "testimonies." | |
| 5444 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 arg. 3"><a name="37830" shape="rect"><span class="ref">[37830] Iª-IIae q. 99 a. 5 arg. 3</span></a> Praeterea, | |
| 5445 Deut. VI dicitur, <i>custodi praecepta domini Dei tui, ac | |
| 5446 testimonia et caeremonias quas tibi praecepi</i>. Ergo praeter | |
| 5447 omnia praedicta adhuc in lege testimonia continentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p5"> | |
| 5448 <b>Objection 4:</b> Further, it is written ( | |
| 5449 <a class="scripRef" id="FS_Q99_A5-p5.1" href="./asv.html#Ps.118.93" target="asv">Ps. 118:93</a>): "Thy justifications (i.e. "Thy Law," according to a gloss) I will never forget." Therefore in the Old Law there are not | |
| 5450 only moral, ceremonial and judicial precepts, but also others, called "justifications." | |
| 5451 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 arg. 4"><a name="37831" shape="rect"><span class="ref">[37831] Iª-IIae q. 99 a. 5 arg. 4</span></a> Praeterea, | |
| 5452 in Psalmo CXVIII dicitur, <i>in aeternum non obliviscar | |
| 5453 iustificationes tuas</i>, Glossa, <i>idest legem</i>. Ergo | |
| 5454 praecepta legis veteris non solum sunt moralia, caeremonialia et | |
| 5455 iudicialia, sed etiam iustificationes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p6"> | |
| 5456 <b>On the contrary,</b> It is written ( | |
| 5457 <a class="scripRef" id="FS_Q99_A5-p6.1" href="./asv.html#Deut.6.1" target="asv">Dt. 6:1</a>): "These are the precepts and ceremonies and judgments which the Lord your God commanded . . . you." And these words are | |
| 5458 placed at the beginning of the Law. Therefore all the precepts of the Law are included under them. | |
| 5459 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 s. c."><a name="37832" shape="rect"><span class="ref">[37832] Iª-IIae q. 99 a. 5 s. c.</span></a> Sed contra | |
| 5460 est quod dicitur Deut. VI, <i>haec sunt praecepta et caeremoniae | |
| 5461 atque iudicia quae mandavit dominus Deus vobis</i>. Et haec | |
| 5462 ponuntur in principio legis. Ergo omnia praecepta legis sub his | |
| 5463 comprehenduntur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q99_A5-p7"> | |
| 5464 <b>I answer that,</b> Some things are included in the Law by way of precept; other things, as being ordained to the fulfilment of the precepts. | |
| 5465 Now the precepts refer to things which have to be done: and to their fulfilment man is induced by two considerations, viz. | |
| 5466 the authority of the lawgiver, and the benefit derived from the fulfilment, which benefit consists in the attainment of some | |
| 5467 good, useful, pleasurable or virtuous, or in the avoidance of some contrary evil. Hence it | |
| 5468 was necessary that in the Old Law certain things should be set forth to indicate the authority of God the lawgiver: e.g. | |
| 5469 <a class="scripRef" id="FS_Q99_A5-p7.1" href="./asv.html#Deut.6.4" target="asv"> Dt. 6:4</a>: "Hear, O Israel, the Lord our God is one Lord"; and | |
| 5470 <a class="scripRef" id="FS_Q99_A5-p7.2" href="./asv.html#Gen.1.1" target="asv"> Gn. 1:1</a>: "In the beginning God created heaven and earth": and these are called "testimonies." Again it was necessary that in the | |
| 5471 Law certain rewards should be appointed for those who observe the Law, and punishments for those who transgress; as it may | |
| 5472 be seen in | |
| 5473 <a class="scripRef" id="FS_Q99_A5-p7.3" href="./asv.html#Deut.28" target="asv">Dt. 28</a>: "If | |
| 5474 thou wilt hear the voice of the Lord thy God . . . He will make thee higher than all the nations," etc.: and these are called | |
| 5475 "justifications," according as God punishes or rewards certain ones justly. | |
| 5476 </p><p id="FS_Q99_A5-p8"> The things that have to be done do not come under the precept except in so far as they have the character of a duty. Now | |
| 5477 a duty is twofold: one according to the rule of reason; the other according to the rule of a law which prescribes that duty: | |
| 5478 thus the Philosopher distinguishes a twofold just---moral and legal (Ethic. v, 7). | |
| 5479 </p><p id="FS_Q99_A5-p9"> Moral duty is twofold: because reason dictates that something must be done, either as being so necessary that without it | |
| 5480 the order of virtue would be destroyed; or as being useful for the better maintaining of the order of virtue. And in this | |
| 5481 sense some of the moral precepts are expressed by way of absolute command or prohibition, as "Thou shalt not kill, Thou shalt | |
| 5482 not steal": and these are properly called "precepts." Other things are prescribed or forbidden, not as an absolute | |
| 5483 duty, but as something better to be done. These may be called "commandments"; because they are expressed by way of inducement | |
| 5484 and persuasion: an example whereof is seen in | |
| 5485 <a class="scripRef" id="FS_Q99_A5-p9.1" href="./asv.html#Exod.22.26" target="asv"> Ex. 22:26</a>: "If thou take of thy neighbor a garment in pledge, thou shalt give it him again before sunset"; and in other like cases. | |
| 5486 Wherefore Jerome (Praefat. in Comment. super Marc.) says that "justice is in the precepts, charity in the commandments." Duty | |
| 5487 as fixed by the Law, belongs to the judicial | |
| 5488 precepts, as regards human affairs; to the "ceremonial" precepts, as regards Divine matters. | |
| 5489 </p><p id="FS_Q99_A5-p10"> Nevertheless those ordinances also which refer to punishments and rewards may be called "testimonies," in so far as they | |
| 5490 testify to the Divine justice. Again all the precepts of the Law may be styled "justifications," as being executions of legal | |
| 5491 justice. Furthermore the commandments may be distinguished from the precepts, so that those things be called "precepts" which | |
| 5492 God Himself prescribed; and those things "commandments" which He enjoined [mandavit] through others, as the | |
| 5493 very word seems to denote. | |
| 5494 </p><p id="FS_Q99_A5-p11"> From this it is clear that all the precepts of the Law are either moral, ceremonial, or judicial; and that other ordinances | |
| 5495 have not the character of a precept, but are directed to the observance of the precepts, as stated above. | |
| 5496 </p></div></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 co."><a name="37833" shape="rect"><span class="ref">[37833] Iª-IIae q. 99 a. 5 co.</span></a> Respondeo | |
| 5497 dicendum quod in lege ponuntur aliqua tanquam praecepta; aliqua | |
| 5498 vero tanquam ad praeceptorum adimpletionem ordinata. Praecepta | |
| 5499 quidem sunt de his quae sunt agenda. Ad quorum impletionem ex | |
| 5500 duobus homo inducitur, scilicet ex auctoritate praecipientis; et ex | |
| 5501 utilitate impletionis, quae quidem est consecutio alicuius boni | |
| 5502 utilis, delectabilis vel honesti, aut fuga alicuius mali contrarii. | |
| 5503 Oportuit igitur in veteri lege proponi quaedam quae auctoritatem | |
| 5504 Dei praecipientis indicarent, sicut illud Deut. VI, <i>audi, | |
| 5505 Israel, dominus Deus tuus Deus unus est</i>; et illud Gen. I, <i>in | |
| 5506 principio creavit Deus caelum et terram</i>. Et huiusmodi dicuntur | |
| 5507 testimonia. Oportuit etiam quod in lege proponerentur quaedam | |
| 5508 praemia observantium legem, et poenae transgredientium, ut patet | |
| 5509 Deut. XXVIII, <i>si audieris vocem domini Dei tui, faciet te | |
| 5510 excelsiorem cunctis gentibus,</i> et cetera. Et huiusmodi dicuntur | |
| 5511 iustificationes, secundum quod Deus aliquos iuste punit vel | |
| 5512 praemiat. Ipsa autem agenda sub praecepto non cadunt nisi inquantum | |
| 5513 habent aliquam debiti rationem. Est autem duplex debitum, unum | |
| 5514 quidem secundum regulam rationis, aliud autem secundum regulam | |
| 5515 legis determinantis; sicut philosophus, in V Ethic., distinguit | |
| 5516 duplex iustum, scilicet morale et legale. Debitum autem morale est | |
| 5517 duplex, dictat enim ratio aliquid faciendum vel tanquam | |
| 5518 necessarium, sine quo non potest esse ordo virtutis; vel tanquam | |
| 5519 utile ad hoc quod ordo virtutis melius conservetur. Et secundum | |
| 5520 hoc, quaedam moralium praecise praecipiuntur vel prohibentur in | |
| 5521 lege, sicut, non occides, non furtum facies. Et haec proprie | |
| 5522 dicuntur praecepta. Quaedam vero praecipiuntur vel prohibentur, non | |
| 5523 quasi praecise debita, sed propter melius. Et ista possunt dici | |
| 5524 mandata, quia quandam inductionem habent et persuasionem. Sicut | |
| 5525 illud Exod. XXII, <i>si pignus acceperis vestimentum a proximo tuo, | |
| 5526 ante solis occasum reddas ei</i>; et aliqua similia. Unde | |
| 5527 Hieronymus dicit quod <i>in praeceptis est iustitia, in mandatis | |
| 5528 vero caritas</i>. Debitum autem ex determinatione legis, in rebus | |
| 5529 quidem humanis pertinet ad iudicialia; in rebus autem divinis, ad | |
| 5530 caeremonialia. Quamvis etiam ea quae pertinent ad poenam vel | |
| 5531 praemia, dici possint testimonia, inquantum sunt protestationes | |
| 5532 quaedam divinae iustitiae. Omnia vero praecepta legis possunt dici | |
| 5533 iustificationes, inquantum sunt quaedam executiones legalis | |
| 5534 iustitiae. Possunt etiam aliter mandata a praeceptis distingui, ut | |
| 5535 praecepta dicantur quae Deus per seipsum iussit; mandata autem, | |
| 5536 quae per alios mandavit, ut ipsum nomen sonare videtur. Ex quibus | |
| 5537 omnibus apparet quod omnia legis praecepta continentur sub | |
| 5538 moralibus, caeremonialibus et iudicialibus, alia vero non habent | |
| 5539 rationem praeceptorum, sed ordinantur ad praeceptorum | |
| 5540 observationem, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p12"> | |
| 5541 <b>Reply to Objection 1:</b> Justice alone, of all the virtues, implies the notion of duty. Consequently moral matters are determinable by law in so far | |
| 5542 as they belong to justice: of which virtue religion is a part, as Tully says (De Invent. ii). Wherefore the legal just cannot | |
| 5543 be anything foreign to the ceremonial and judicial precepts. | |
| 5544 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 ad 1"><a name="37834" shape="rect"><span class="ref">[37834] Iª-IIae q. 99 a. 5 ad 1</span></a> Ad primum | |
| 5545 ergo dicendum quod sola iustitia, inter alias virtutes, importat | |
| 5546 rationem debiti. Et ideo moralia intantum sunt lege determinabilia, | |
| 5547 inquantum pertinent ad iustitiam, cuius etiam quaedam pars est | |
| 5548 religio, ut Tullius dicit. Unde iustum legale non potest esse | |
| 5549 aliquod praeter caeremonialia et iudicialia praecepta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A5-p13"> <b>Reply to Objections 2--4:</b> The Replies to the other Objections are clear from what has been said.</p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 5 ad 2"><a name="37835" shape="rect"><span class="ref">[37835] Iª-IIae q. 99 a. 5 ad 2</span></a> Ad alia patet | |
| 5550 responsio per ea quae dicta sunt.</p></div></div></div><div id="FS_Q99_A6" class="div4"><h4 id="FS_Q99_A6-p0.1">Q. 99. A. 6. Whether the Old Law should have induced men to the observance of its precepts, by means of temporal promises and threats?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p2"> | |
| 5551 <b>Objection 1:</b> It would seem that the Old Law should not have induced men to the observance of its precepts, by means of temporal promises | |
| 5552 and threats. For the purpose of the Divine law is to subject man to God by fear and love: hence it is written ( | |
| 5553 <a class="scripRef" id="FS_Q99_A6-p2.1" href="./asv.html#Deut.10.12" target="asv">Dt. 10:12</a>): "And now, Israel, what doth the Lord thy God require of thee, but that thou fear the Lord thy God, and walk in His ways, | |
| 5554 and love Him?" But the desire for temporal goods leads man away from God: | |
| 5555 for Augustine says (Qq. lxxxiii, qu. 36), that "covetousness is the bane of charity." Therefore temporal promises and threats | |
| 5556 seem to be contrary to the intention of a lawgiver: and this makes a law worthy of rejection, as the Philosopher declares | |
| 5557 (Polit. ii, 6). | |
| 5558 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 arg. 1"><a name="37836" shape="rect"><span class="ref">[37836] Iª-IIae q. 99 a. 6 arg. 1</span></a> Ad sextum | |
| 5559 sic proceditur. Videtur quod lex vetus non debuerit inducere ad | |
| 5560 observantiam praeceptorum per temporales promissiones et | |
| 5561 comminationes. Intentio enim legis divinae est ut homines Deo | |
| 5562 subdat per timorem et amorem, unde dicitur Deut. X, <i>et nunc, | |
| 5563 Israel, quid dominus Deus tuus petit a te, nisi ut timeas dominum | |
| 5564 Deum tuum, et ambules in viis eius, et diligas eum?</i> Sed | |
| 5565 cupiditas rerum temporalium abducit a Deo, dicit enim Augustinus, | |
| 5566 in libro octoginta trium quaest., quod <i>venenum caritatis est | |
| 5567 cupiditas</i>. Ergo promissiones et comminationes temporales | |
| 5568 videntur contrariari intentioni legislatoris, quod facit legem | |
| 5569 reprobabilem, ut patet per philosophum, in II Polit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p3"> | |
| 5570 <b>Objection 2:</b> Further, the Divine law is more excellent than human law. Now, in sciences, we notice that the loftier the science, the higher | |
| 5571 the means of persuasion that it employs. Therefore, since human law employs temporal threats and promises, as means of persuading | |
| 5572 man, the Divine law should have used, not these, but more lofty means. | |
| 5573 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 arg. 2"><a name="37837" shape="rect"><span class="ref">[37837] Iª-IIae q. 99 a. 6 arg. 2</span></a> Praeterea, | |
| 5574 lex divina est excellentior quam lex humana. Videmus autem in | |
| 5575 scientiis quod quanto aliqua est altior, tanto per altiora media | |
| 5576 procedit. Ergo cum lex humana procedat ad inducendum homines per | |
| 5577 temporales comminationes et promissiones, lex divina non debuit ex | |
| 5578 his procedere, sed per aliqua maiora.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p4"> | |
| 5579 <b>Objection 3:</b> Further, the reward of righteousness and the punishment of guilt cannot be that which befalls equally the good and the wicked. | |
| 5580 But as stated in | |
| 5581 <a class="scripRef" id="FS_Q99_A6-p4.1" href="./asv.html#Eccl.9.2" target="asv"> Eccles. 9:2, </a> "all" temporal "things equally happen to the just and to the wicked, to the good and the evil, to the clean and to the unclean, | |
| 5582 to him that offereth victims, and to him that despiseth sacrifices." Therefore temporal goods or evils are not suitably set | |
| 5583 forth as punishments or rewards of | |
| 5584 the commandments of the Divine law. | |
| 5585 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 arg. 3"><a name="37838" shape="rect"><span class="ref">[37838] Iª-IIae q. 99 a. 6 arg. 3</span></a> Praeterea, | |
| 5586 illud non potest esse praemium iustitiae vel poena culpae, quod | |
| 5587 aequaliter evenit et bonis et malis. Sed sicut dicitur Eccle. IX, | |
| 5588 <i>universa, temporalia, aeque eveniunt iusto et impio, bono et | |
| 5589 malo, mundo et immundo, immolanti victimas et sacrificia | |
| 5590 contemnenti</i>. Ergo temporalia bona vel mala non convenienter | |
| 5591 ponuntur ut poenae vel praemia mandatorum legis divinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p5"> | |
| 5592 <b>On the contrary,</b> It is written ( | |
| 5593 <a class="scripRef" id="FS_Q99_A6-p5.1" href="./asv.html#Isa.1.19" target="asv">Is. 1:19,20</a>): "If you be willing, and will hearken to Me, you shall eat the good things of the land. But if you will not, and will provoke | |
| 5594 Me to wrath: the sword shall devour you." | |
| 5595 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 s. c."><a name="37839" shape="rect"><span class="ref">[37839] Iª-IIae q. 99 a. 6 s. c.</span></a> Sed contra | |
| 5596 est quod dicitur Isaiae I, <i>si volueritis, et audieritis me, bona | |
| 5597 terrae comedetis. Quod si nolueritis, et me ad iracundiam | |
| 5598 provocaveritis, gladius devorabit vos</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p6"> | |
| 5599 <b>I answer that,</b> As in speculative sciences men are persuaded to assent to the conclusions by means of syllogistic arguments, so too in every | |
| 5600 law, men are persuaded to observe its precepts by means of punishments and rewards. Now it is to be observed that, in speculative | |
| 5601 sciences, the means of persuasion are adapted to the conditions of the pupil: wherefore the process of argument in sciences | |
| 5602 should be ordered becomingly, so that the instruction is based on principles more | |
| 5603 generally known. And thus also he who would persuade a man to the observance of any precepts, needs to move him at first by | |
| 5604 things for which he has an affection; just as children are induced to do something, by means of little childish gifts. Now | |
| 5605 it has been said above ( | |
| 5606 <a href="#FS_Q98_A1" id="FS_Q99_A6-p6.1" shape="rect">Q[98], AA[1]</a>,2,3) that the Old Law disposed men to (the coming of) Christ, as the imperfect in comparison disposes to the perfect, wherefore | |
| 5607 it was given to a people as yet imperfect in comparison to the | |
| 5608 perfection which was to result from Christ's coming: and for this reason, that people is compared to a child that is still | |
| 5609 under a pedagogue ( | |
| 5610 <a class="scripRef" id="FS_Q99_A6-p6.2" href="./asv.html#Gal.3.24" target="asv">Gal. 3:24</a>). But the perfection of man consists in his despising temporal things and cleaving to things spiritual, as is clear from | |
| 5611 the words of the Apostle ( | |
| 5612 <a class="scripRef" id="FS_Q99_A6-p6.3" href="./asv.html#Phil.3.13" target="asv">Phil. 3:13</a>, | |
| 5613 <a class="scripRef" id="FS_Q99_A6-p6.4" href="./asv.html#Phil.3.15" target="asv">15</a>): "Forgetting the things that are behind, I stretch [Vulg.: 'and stretching'] forth myself to those that are before . . . | |
| 5614 Let us therefore, as | |
| 5615 many as are perfect, be thus minded." Those who are yet imperfect desire temporal goods, albeit in subordination to God: whereas | |
| 5616 the perverse place their end in temporalities. It was therefore fitting that the Old Law should conduct men to God by means | |
| 5617 of temporal goods for which the imperfect have an affection. | |
| 5618 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 co."><a name="37840" shape="rect"><span class="ref">[37840] Iª-IIae q. 99 a. 6 co.</span></a> Respondeo | |
| 5619 dicendum quod, sicut in scientiis speculativis inducuntur homines | |
| 5620 ad assentiendum conclusionibus per media syllogistica, ita etiam in | |
| 5621 quibuslibet legibus homines inducuntur ad observantias praeceptorum | |
| 5622 per poenas et praemia. Videmus autem in scientiis speculativis quod | |
| 5623 media proponuntur auditori secundum eius conditionem, unde oportet | |
| 5624 ordinate in scientiis procedere, ut ex notioribus disciplina | |
| 5625 incipiat. Ita etiam oportet eum qui vult inducere hominem ad | |
| 5626 observantiam praeceptorum, ut ex illis eum movere incipiat quae | |
| 5627 sunt in eius affectu, sicut pueri provocantur ad aliquid faciendum | |
| 5628 aliquibus puerilibus munusculis. Dictum est autem supra quod lex | |
| 5629 vetus disponebat ad Christum sicut imperfectum ad perfectum, unde | |
| 5630 dabatur populo adhuc imperfecto in comparatione ad perfectionem | |
| 5631 quae erat futura per Christum, et ideo populus ille comparatur | |
| 5632 puero sub paedagogo existenti, ut patet Galat. III. Perfectio autem | |
| 5633 hominis est ut, contemptis temporalibus, spiritualibus inhaereat, | |
| 5634 ut patet per illud quod apostolus dicit, Philipp. III, <i>quae | |
| 5635 quidem retro sunt obliviscens, ad ea quae priora sunt me extendo. | |
| 5636 Quicumque ergo perfecti sumus, hoc sentiamus</i>. Imperfectorum | |
| 5637 autem est quod temporalia bona desiderent, in ordine tamen ad Deum. | |
| 5638 Perversorum autem est quod in temporalibus bonis finem constituant. | |
| 5639 Unde legi veteri conveniebat ut per temporalia, quae erant in | |
| 5640 affectu hominum imperfectorum, manuduceret homines ad Deum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p7"> | |
| 5641 <b>Reply to Objection 1:</b> Covetousness whereby man places his end in temporalities, is the bane of charity. But the attainment of temporal goods which | |
| 5642 man desires in subordination to God is a road leading the imperfect to the love of God, according to | |
| 5643 <a class="scripRef" id="FS_Q99_A6-p7.1" href="./asv.html#Ps.48.19" target="asv"> Ps. 48:19</a>: "He will praise Thee, when Thou shalt do well to him." | |
| 5644 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 ad 1"><a name="37841" shape="rect"><span class="ref">[37841] Iª-IIae q. 99 a. 6 ad 1</span></a> Ad primum | |
| 5645 ergo dicendum quod cupiditas, qua homo constituit finem in | |
| 5646 temporalibus bonis, est caritatis venenum. Sed consecutio | |
| 5647 temporalium bonorum quae homo desiderat in ordine ad Deum, est | |
| 5648 quaedam via inducens imperfectos ad Dei amorem; secundum illud | |
| 5649 Psalmi XLVIII, <i>confitebitur tibi cum benefeceris illi</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p8"> | |
| 5650 <b>Reply to Objection 2:</b> Human law persuades men by means of temporal rewards or punishments to be inflicted by men: whereas the Divine law persuades | |
| 5651 men by meas of rewards or punishments to be received from God. In this respect it employs higher means. | |
| 5652 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 ad 2"><a name="37842" shape="rect"><span class="ref">[37842] Iª-IIae q. 99 a. 6 ad 2</span></a> Ad secundum | |
| 5653 dicendum quod lex humana inducit homines ex temporalibus praemiis | |
| 5654 vel poenis per homines inducendis, lex vero divina ex praemiis vel | |
| 5655 poenis exhibendis per Deum. Et in hoc procedit per media | |
| 5656 altiora.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q99_A6-p9"> | |
| 5657 <b>Reply to Objection 3:</b> As any one can see, who reads carefully the story of the Old Testament, the common weal of the people prospered under the | |
| 5658 Law as long as they obeyed it; and as soon as they departed from the precepts of the Law they were overtaken by many calamities. | |
| 5659 But certain individuals, although they observed the justice of the Law, met with misfortunes---either because they had already | |
| 5660 become spiritual (so that misfortune might withdraw them all the more from | |
| 5661 attachment to temporal things, and that their virtue might be tried)---or because, while outwardly fulfilling the works of | |
| 5662 the Law, their heart was altogether fixed on temporal goods, and far removed from God, according to | |
| 5663 <a class="scripRef" id="FS_Q99_A6-p9.1" href="./asv.html#Isa.29.13" target="asv">Is. 29:13</a> ( | |
| 5664 <a class="scripRef" id="FS_Q99_A6-p9.2" href="./asv.html#Matt.15.8" target="asv">Mat. 15:8</a>): "This people honoreth Me with their lips; but their hearts is far from Me." | |
| 5665 </p></div><div class="lat"><p class="latin" title="I-II q. 99 a. 6 ad 3"><a name="37843" shape="rect"><span class="ref">[37843] Iª-IIae q. 99 a. 6 ad 3</span></a> Ad tertium | |
| 5666 dicendum quod, sicut patet historias veteris testamenti revolventi, | |
| 5667 communis status populi semper sub lege in prosperitate fuit, | |
| 5668 quandiu legem observabant; et statim declinantes a praeceptis | |
| 5669 legis, in multas adversitates incidebant. Sed aliquae personae | |
| 5670 particulares etiam iustitiam legis observantes, in aliquas | |
| 5671 adversitates incidebant, vel quia iam erant spirituales effecti, ut | |
| 5672 per hoc magis ab affectu temporalium abstraherentur, et eorum | |
| 5673 virtus probata redderetur; aut quia, opera legis exterius | |
| 5674 implentes, cor totum habebant in temporalibus defixum et a Deo | |
| 5675 elongatum, secundum quod dicitur Isaiae XXIX, <i>populus hic labiis | |
| 5676 me honorat, cor autem eorum longe est a me</i>.</p></div></div></div></div> | |
| 5677 <div id="FS_Q100" class="div3"> | |
| 5678 <h3 id="FS_Q100-p0.1">Q. 100. OF THE MORAL PRECEPTS OF THE OLD LAW (TWELVE ARTICLES)</h3> | |
| 5679 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 5680 <p id="FS_Q100-p2"> We must now consider each kind of precept of the Old Law: and (1) the moral precepts, (2) the ceremonial precepts, (3) the | |
| 5681 judicial precepts. Under the first head there are twelve points of inquiry: | |
| 5682 </p><p id="FS_Q100-p3"><a href="#FS_Q100_A1"> (1) Whether all the moral precepts of the Old Law belong to the law of nature?</a></p><p id="FS_Q100-p4"><a href="#FS_Q100_A2"> (2) Whether the moral precepts of the Old Law are about the acts of all the virtues?</a></p><p id="FS_Q100-p5"><a href="#FS_Q100_A3"> (3) Whether all the moral precepts of the Old Law are reducible to the ten precepts of the decalogue?</a></p><p id="FS_Q100-p6"><a href="#FS_Q100_A4"> (4) How the precepts of the decalogue are distinguished from one another?</a></p><p id="FS_Q100-p7"><a href="#FS_Q100_A5"> (5) Their number;</a></p><p id="FS_Q100-p8"><a href="#FS_Q100_A6"> (6) Their order;</a></p><p id="FS_Q100-p9"><a href="#FS_Q100_A7"> (7) The manner in which they were given;</a></p><p id="FS_Q100-p10"><a href="#FS_Q100_A8"> (8) Whether they are dispensable?</a></p><p id="FS_Q100-p11"><a href="#FS_Q100_A9"> (9) Whether the mode of observing a virtue comes under the precept of the Law?</a></p><p id="FS_Q100-p12"><a href="#FS_Q100_A10"> (10) Whether the mode of charity comes under the precept?</a></p><p id="FS_Q100-p13"><a href="#FS_Q100_A11"> (11) The distinction of other moral precepts;</a></p><p id="FS_Q100-p14"><a href="#FS_Q100_A12"> (12) Whether the moral precepts of the Old Law justified man?</a></p> | |
| 5683 </div></div><div class="lat"><p class="latin" title="I-II q. 100 pr."><a name="37844" shape="rect"><span class="ref">[37844] Iª-IIae q. 100 pr.</span></a> Deinde | |
| 5684 considerandum est de singulis generibus praeceptorum veteris legis. | |
| 5685 Et primo, de praeceptis moralibus; secundo, de caeremonialibus; | |
| 5686 tertio, de iudicialibus. Circa primum quaeruntur duodecim. Primo, | |
| 5687 utrum omnia praecepta moralia veteris legis sint de lege naturae. | |
| 5688 Secundo, utrum praecepta moralia veteris legis sint de actibus | |
| 5689 omnium virtutum. Tertio, utrum omnia praecepta moralia veteris | |
| 5690 legis reducantur ad decem praecepta Decalogi. Quarto, de | |
| 5691 distinctione praeceptorum Decalogi. Quinto, de numero eorum. Sexto, | |
| 5692 de ordine. Septimo, de modo tradendi ipsa. Octavo, utrum sint | |
| 5693 dispensabilia. Nono, utrum modus observandi virtutem cadat sub | |
| 5694 praecepto. Decimo, utrum modus caritatis cadat sub praecepto. | |
| 5695 Undecimo, de distinctione aliorum praeceptorum moralium. Duodecimo, | |
| 5696 utrum praecepta moralia veteris legis iustificent.</p></div></div></div> | |
| 5697 <div id="FS_Q100_A1" class="div4"><h4 id="FS_Q100_A1-p0.1">Q. 100. A. 1. Whether all the moral precepts of the Old Law belong to the law of nature?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A1-p2"> | |
| 5698 <b>Objection 1:</b> It would seem that not all the moral precepts belong to the law of nature. For it is written ( | |
| 5699 <a class="scripRef" id="FS_Q100_A1-p2.1" href="./asv.html#Sir.17.9" target="asv">Ecclus. 17:9</a>): "Moreover He gave them instructions, and the law of life for an inheritance." But instruction is in contradistinction to | |
| 5700 the law of nature; since the law of nature is not learnt, but instilled by natural instinct. Therefore not all the moral precepts | |
| 5701 belong to the natural law. | |
| 5702 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 1 arg. 1"><a name="37845" shape="rect"><span class="ref">[37845] Iª-IIae q. 100 a. 1 arg. 1</span></a> Ad primum | |
| 5703 sic proceditur. Videtur quod non omnia praecepta moralia pertineant | |
| 5704 ad legem naturae. Dicitur enim Eccli. XVII, <i>addidit illis | |
| 5705 disciplinam, et legem vitae haereditavit illos</i>. Sed disciplina | |
| 5706 dividitur contra legem naturae, eo quod lex naturalis non | |
| 5707 addiscitur, sed ex naturali instinctu habetur. Ergo non omnia | |
| 5708 praecepta moralia sunt de lege naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A1-p3"> | |
| 5709 <b>Objection 2:</b> Further, the Divine law is more perfect than human law. But human law adds certain things concerning good morals, to those | |
| 5710 that belong to the law of nature: as is evidenced by the fact that the natural law is the same in all men, while these moral | |
| 5711 institutions are various for various people. Much more reason therefore was there why the Divine law should add to the law | |
| 5712 of nature, ordinances pertaining to good morals. | |
| 5713 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 1 arg. 2"><a name="37846" shape="rect"><span class="ref">[37846] Iª-IIae q. 100 a. 1 arg. 2</span></a> Praeterea, | |
| 5714 lex divina perfectior est quam lex humana. Sed lex humana | |
| 5715 superaddit aliqua ad bonos mores pertinentia his quae sunt de lege | |
| 5716 naturae, quod patet ex hoc quod lex naturae est eadem apud omnes, | |
| 5717 huiusmodi autem morum instituta sunt diversa apud diversos. Ergo | |
| 5718 multo fortius divina lex aliqua ad bonos mores pertinentia debuit | |
| 5719 addere supra legem naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A1-p4"> | |
| 5720 <b>Objection 3:</b> Further, just as natural reason leads to good morals in certain matters, so does faith: hence it is written ( | |
| 5721 <a class="scripRef" id="FS_Q100_A1-p4.1" href="./asv.html#Gal.5.6" target="asv">Gal. 5:6</a>) that faith "worketh by charity." But faith is not included in the law of nature; since that which is of faith is above nature. | |
| 5722 Therefore not all the moral precepts of the Divine law belong to the law of nature. | |
| 5723 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 1 arg. 3"><a name="37847" shape="rect"><span class="ref">[37847] Iª-IIae q. 100 a. 1 arg. 3</span></a> Praeterea, | |
| 5724 sicut ratio naturalis inducit ad aliquos bonos mores, ita et fides, | |
| 5725 unde etiam dicitur ad Galat. V, quod fides per dilectionem | |
| 5726 operatur. Sed fides non continetur sub lege naturae, quia ea quae | |
| 5727 sunt fidei, sunt supra rationem naturalem. Ergo non omnia praecepta | |
| 5728 moralia legis divinae pertinent ad legem naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A1-p5"> | |
| 5729 <b>On the contrary,</b> The Apostle says ( | |
| 5730 <a class="scripRef" id="FS_Q100_A1-p5.1" href="./asv.html#Rom.2.14" target="asv">Rom. 2:14</a>) that "the Gentiles, who have not the Law, do by nature those things that are of the Law": which must be understood of things | |
| 5731 pertaining to good morals. Therefore all the moral precepts of the Law belong to the law of nature. | |
| 5732 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 1 s. c."><a name="37848" shape="rect"><span class="ref">[37848] Iª-IIae q. 100 a. 1 s. c.</span></a> Sed contra | |
| 5733 est quod dicit apostolus, Rom. II, quod <i>gentes, quae legem non | |
| 5734 habent, naturaliter ea quae legis sunt, faciunt</i>, quod oportet | |
| 5735 intelligi de his quae pertinent ad bonos mores. Ergo omnia moralia | |
| 5736 praecepta legis sunt de lege naturae.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A1-p6"> | |
| 5737 <b>I answer that,</b> The moral precepts, distinct from the ceremonial and judicial precepts, are about things pertaining of their very nature | |
| 5738 to good morals. Now since human morals depend on their relation to reason, which is the proper principle of human acts, those | |
| 5739 morals are called good which accord with reason, and those are called bad which are discordant from reason. And as every judgment | |
| 5740 of speculative reason proceeds from the natural knowledge of first principles, so | |
| 5741 every judgment of practical reason proceeds from principles known naturally, as stated above ( | |
| 5742 <a href="#FS_Q94_A2" id="FS_Q100_A1-p6.1" shape="rect">Q[94], AA[2]</a>,4): from which principles one may proceed in various ways to judge of various matters. For some matters connected with human | |
| 5743 actions are so evident, that after very little consideration one is able at once to approve or disapprove of them by means | |
| 5744 of these general first principles: while some matters cannot be the subject of judgment without much consideration of | |
| 5745 the various circumstances, which all are not competent to do carefully, but only those who are wise: just as it is not possible | |
| 5746 for all to consider the particular conclusions of sciences, but only for those who are versed in philosophy: and lastly there | |
| 5747 are some matters of which man cannot judge unless he be helped by Divine instruction; such as the articles of faith. | |
| 5748 </p><p id="FS_Q100_A1-p7"> It is therefore evident that since the moral precepts are about matters which concern good morals; and since good morals | |
| 5749 are those which are in accord with reason; and since also every judgment of human reason must needs by derived in some way | |
| 5750 from natural reason; it follows, of necessity, that all the moral precepts belong to the law of nature; but not all in the | |
| 5751 same way. For there are certain things which the natural reason of every man, of its own accord and at once, judges | |
| 5752 to be done or not to be done: e.g. "Honor thy father and thy mother," and "Thou shalt not kill, Thou shalt not steal": and | |
| 5753 these belong to the law of nature absolutely. And there are certain things which, after a more careful consideration, wise | |
| 5754 men deem obligatory. Such belong to the law of nature, yet so that they need to be inculcated, the wiser teaching the less | |
| 5755 wise: e.g. "Rise up before the hoary head, and honor the person of the aged man," and the like. And there are some things, | |
| 5756 to | |
| 5757 judge of which, human reason needs Divine instruction, whereby we are taught about the things of God: e.g. "Thou shalt not | |
| 5758 make to thyself a graven thing, nor the likeness of anything; Thou shalt not take the name of the Lord thy God in vain." | |
| 5759 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 1 co."><a name="37849" shape="rect"><span class="ref">[37849] Iª-IIae q. 100 a. 1 co.</span></a> Respondeo | |
| 5760 dicendum quod praecepta moralia, a caeremonialibus et iudicialibus | |
| 5761 distincta, sunt de illis quae secundum se ad bonos mores pertinent. | |
| 5762 Cum autem humani mores dicantur in ordine ad rationem, quae est | |
| 5763 proprium principium humanorum actuum, illi mores dicuntur boni qui | |
| 5764 rationi congruunt, mali autem qui a ratione discordant. Sicut autem | |
| 5765 omne iudicium rationis speculativae procedit a naturali cognitione | |
| 5766 primorum principiorum, ita etiam omne iudicium rationis practicae | |
| 5767 procedit ex quibusdam principiis naturaliter cognitis, ut supra | |
| 5768 dictum est. Ex quibus diversimode procedi potest ad iudicandum de | |
| 5769 diversis. Quaedam enim sunt in humanis actibus adeo explicita quod | |
| 5770 statim, cum modica consideratione, possunt approbari vel reprobari | |
| 5771 per illa communia et prima principia. Quaedam vero sunt ad quorum | |
| 5772 iudicium requiritur multa consideratio diversarum circumstantiarum, | |
| 5773 quas considerare diligenter non est cuiuslibet, sed sapientum, | |
| 5774 sicut considerare particulares conclusiones scientiarum non | |
| 5775 pertinet ad omnes, sed ad solos philosophos. Quaedam vero sunt ad | |
| 5776 quae diiudicanda indiget homo adiuvari per instructionem divinam, | |
| 5777 sicut est circa credenda. Sic igitur patet quod, cum moralia | |
| 5778 praecepta sint de his quae pertinent ad bonos mores; haec autem | |
| 5779 sunt quae rationi congruunt; omne autem rationis humanae iudicium | |
| 5780 aliqualiter a naturali ratione derivatur, necesse est quod omnia | |
| 5781 praecepta moralia pertineant ad legem naturae, sed diversimode. | |
| 5782 Quaedam enim sunt quae statim per se ratio naturalis cuiuslibet | |
| 5783 hominis diiudicat esse facienda vel non facienda, sicut <i>honora | |
| 5784 patrem tuum et matrem tuam, et, non occides, non furtum facies</i>. | |
| 5785 Et huiusmodi sunt absolute de lege naturae. Quaedam vero sunt quae | |
| 5786 subtiliori consideratione rationis a sapientibus iudicantur esse | |
| 5787 observanda. Et ista sic sunt de lege naturae, ut tamen indigeant | |
| 5788 disciplina, qua minores a sapientioribus instruantur, sicut illud, | |
| 5789 <i>coram cano capite consurge, et honora personam senis</i>, et | |
| 5790 alia huiusmodi. Quaedam vero sunt ad quae iudicanda ratio humana | |
| 5791 indiget instructione divina, per quam erudimur de divinis, sicut | |
| 5792 est illud, <i>non facies tibi sculptile neque omnem similitudinem; | |
| 5793 non assumes nomen Dei tui in vanum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A1-p8"><b>Reply to Objections</b> This suffices for the Replies to the Objections.</p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 1 ad arg."><a name="37850" shape="rect"><span class="ref">[37850] Iª-IIae q. 100 a. 1 ad arg.</span></a> Et per | |
| 5794 hoc patet responsio ad obiecta.</p></div></div></div><div id="FS_Q100_A2" class="div4"><h4 id="FS_Q100_A2-p0.1">Q. 100. A. 2. Whether the moral precepts of the Law are about all the acts of virtue?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p2"> | |
| 5795 <b>Objection 1:</b> It would seem that the moral precepts of the Law are not about all the acts of virtue. For observance of the precepts of | |
| 5796 the Old Law is called justification, according to | |
| 5797 <a class="scripRef" id="FS_Q100_A2-p2.1" href="./asv.html#Ps.118.8" target="asv"> Ps. 118:8</a>: "I will keep Thy justifications." But justification is the execution of justice. Therefore the moral precepts are only about | |
| 5798 acts of justice. | |
| 5799 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 arg. 1"><a name="37851" shape="rect"><span class="ref">[37851] Iª-IIae q. 100 a. 2 arg. 1</span></a> Ad | |
| 5800 secundum sic proceditur. Videtur quod praecepta moralia legis non | |
| 5801 sint de omnibus actibus virtutum. Observatio enim praeceptorum | |
| 5802 veteris legis iustificatio nominatur, secundum illud Psalmi CXVIII, | |
| 5803 <i>iustificationes tuas custodiam</i>. Sed iustificatio est | |
| 5804 executio iustitiae. Ergo praecepta moralia non sunt nisi de actibus | |
| 5805 iustitiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p3"> | |
| 5806 <b>Objection 2:</b> Further, that which comes under a precept has the character of a duty. But the character of duty belongs to justice alone | |
| 5807 and to none of the other virtues, for the proper act of justice consists in rendering to each one his due. Therefore the precepts | |
| 5808 of the moral law are not about the acts of the other virtues, but only about the acts of justice. | |
| 5809 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 arg. 2"><a name="37852" shape="rect"><span class="ref">[37852] Iª-IIae q. 100 a. 2 arg. 2</span></a> Praeterea, | |
| 5810 id quod cadit sub praecepto, habet rationem debiti. Sed ratio | |
| 5811 debiti non pertinet ad alias virtutes nisi ad solam iustitiam, | |
| 5812 cuius proprius actus est reddere unicuique debitum. Ergo praecepta | |
| 5813 legis moralia non sunt de actibus aliarum virtutum, sed solum de | |
| 5814 actibus iustitiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p4"> | |
| 5815 <b>Objection 3:</b> Further, every law is made for the common good, as Isidore says (Etym. v, 21). But of all the virtues justice alone regards | |
| 5816 the common good, as the Philosopher says (Ethic. v, 1). Therefore the moral precepts are only about the acts of justice. | |
| 5817 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 arg. 3"><a name="37853" shape="rect"><span class="ref">[37853] Iª-IIae q. 100 a. 2 arg. 3</span></a> Praeterea, | |
| 5818 omnis lex ponitur propter bonum commune, ut dicit Isidorus. Sed | |
| 5819 inter virtutes sola iustitia respicit bonum commune, ut philosophus | |
| 5820 dicit, in V Ethic. Ergo praecepta moralia sunt solum de actibus | |
| 5821 iustitiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p5"> | |
| 5822 <b>On the contrary,</b> Ambrose says (De Paradiso viii) that "a sin is a transgression of the Divine law, and a disobedience to the commandments | |
| 5823 of heaven." But there are sins contrary to all the acts of virtue. Therefore it belongs to Divine law to direct all the acts | |
| 5824 of virtue. | |
| 5825 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 s. c."><a name="37854" shape="rect"><span class="ref">[37854] Iª-IIae q. 100 a. 2 s. c.</span></a> Sed contra | |
| 5826 est quod Ambrosius dicit, quod <i>peccatum est transgressio legis | |
| 5827 divinae, et caelestium inobedientia mandatorum</i>. Sed peccata | |
| 5828 contrariantur omnibus actibus virtutum. Ergo lex divina habet | |
| 5829 ordinare de actibus omnium virtutum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A2-p6"> | |
| 5830 <b>I answer that,</b> Since the precepts of the Law are ordained to the common good, as stated above ( | |
| 5831 <a href="#FS_Q90_A2" id="FS_Q100_A2-p6.1" shape="rect">Q[90], A[2]</a>), the precepts of the Law must needs be diversified according to the various kinds of community: hence the Philosopher (Polit. | |
| 5832 iv, 1) teaches that the laws which are made in a state which is ruled by a king must be different from the laws of a state | |
| 5833 which is ruled by the people, or by a few powerful men in the state. Now human law is ordained | |
| 5834 for one kind of community, and the Divine law for another kind. Because human law is ordained for the civil community, implying | |
| 5835 mutual duties of man and his fellows: and men are ordained to one another by outward acts, whereby men live in communion with | |
| 5836 one another. This life in common of man with man pertains to justice, whose proper function consists in directing the human | |
| 5837 community. Wherefore human law makes precepts only about acts of justice; and if it commands acts of other virtues, this | |
| 5838 is only in so far as they assume the nature of justice, as the Philosopher explains (Ethic. v, 1). | |
| 5839 </p><p id="FS_Q100_A2-p7"> But the community for which the Divine law is ordained, is that of men in relation to God, either in this life or in the | |
| 5840 life to come. And therefore the Divine law proposes precepts about all those matters whereby men are well ordered in their | |
| 5841 relations to God. Now man is united to God by his reason or mind, in which is God's image. Wherefore the Divine law proposes | |
| 5842 precepts about all those matters whereby human reason is well ordered. But this is effected by the acts of all the | |
| 5843 virtues: since the intellectual virtues set in good order the acts of the reason in themselves: while the moral virtues set | |
| 5844 in good order the acts of the reason in reference to the interior passions and exterior actions. It is therefore evident that | |
| 5845 the Divine law fittingly proposes precepts about the acts of all the virtues: yet so that certain matters, without which the | |
| 5846 order of virtue, which is the order of reason, cannot even exist, come under an obligation of precept; while other matters, | |
| 5847 which pertain to the well-being of perfect virtue, come under an admonition of counsel. | |
| 5848 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 co."><a name="37855" shape="rect"><span class="ref">[37855] Iª-IIae q. 100 a. 2 co.</span></a> Respondeo | |
| 5849 dicendum quod, cum praecepta legis ordinentur ad bonum commune, | |
| 5850 sicut supra habitum est, necesse est quod praecepta legis | |
| 5851 diversificentur secundum diversos modos communitatum, unde et | |
| 5852 philosophus, in sua politica, docet quod alias leges oportet | |
| 5853 statuere in civitate quae regitur rege, et alias in ea quae regitur | |
| 5854 per populum, vel per aliquos potentes de civitate. Est autem alius | |
| 5855 modus communitatis ad quam ordinatur lex humana, et ad quam | |
| 5856 ordinatur lex divina. Lex enim humana ordinatur ad communitatem | |
| 5857 civilem, quae est hominum ad invicem. Homines autem ordinantur ad | |
| 5858 invicem per exteriores actus, quibus homines sibi invicem | |
| 5859 communicant. Huiusmodi autem communicatio pertinet ad rationem | |
| 5860 iustitiae, quae est proprie directiva communitatis humanae. Et ideo | |
| 5861 lex humana non proponit praecepta nisi de actibus iustitiae; et si | |
| 5862 praecipiat actus aliarum virtutum, hoc non est nisi inquantum | |
| 5863 assumunt rationem iustitiae; ut patet per philosophum, in V Ethic. | |
| 5864 Sed communitas ad quam ordinat lex divina, est hominum ad Deum, vel | |
| 5865 in praesenti vel in futura vita. Et ideo lex divina praecepta | |
| 5866 proponit de omnibus illis per quae homines bene ordinentur ad | |
| 5867 communicationem cum Deo. Homo autem Deo coniungitur ratione, sive | |
| 5868 mente, in qua est Dei imago. Et ideo lex divina praecepta proponit | |
| 5869 de omnibus illis per quae ratio hominis est bene ordinata. Hoc | |
| 5870 autem contingit per actus omnium virtutum, nam virtutes | |
| 5871 intellectuales ordinant bene actus rationis in seipsis; virtutes | |
| 5872 autem morales ordinant bene actus rationis circa interiores | |
| 5873 passiones et exteriores operationes. Et ideo manifestum est quod | |
| 5874 lex divina convenienter proponit praecepta de actibus omnium | |
| 5875 virtutum, ita tamen quod quaedam, sine quibus ordo virtutis, qui | |
| 5876 est ordo rationis, observari non potest, cadunt sub obligatione | |
| 5877 praecepti; quaedam vero, quae pertinent ad bene esse virtutis | |
| 5878 perfectae, cadunt sub admonitione consilii.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p8"> | |
| 5879 <b>Reply to Objection 1:</b> The fulfilment of the commandments of the Law, even of those which are about the acts of the other virtues, has the character | |
| 5880 of justification, inasmuch as it is just that man should obey God: or again, inasmuch as it is just that all that belongs | |
| 5881 to man should be subject to reason. | |
| 5882 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 ad 1"><a name="37856" shape="rect"><span class="ref">[37856] Iª-IIae q. 100 a. 2 ad 1</span></a> Ad primum | |
| 5883 ergo dicendum quod adimpletio mandatorum legis etiam quae sunt de | |
| 5884 actibus aliarum virtutum, habet rationem iustificationis, inquantum | |
| 5885 iustum est ut homo obediat Deo. Vel etiam inquantum iustum est quod | |
| 5886 omnia quae sunt hominis, rationi subdantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p9"> | |
| 5887 <b>Reply to Objection 2:</b> Justice properly so called regards the duty of one man to another: but all the other virtues regard the duty of the lower | |
| 5888 powers to reason. It is in relation to this latter duty that the Philosopher speaks (Ethic. v, 11) of a kind of metaphorical | |
| 5889 justice. | |
| 5890 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 ad 2"><a name="37857" shape="rect"><span class="ref">[37857] Iª-IIae q. 100 a. 2 ad 2</span></a> Ad secundum | |
| 5891 dicendum quod iustitia proprie dicta attendit debitum unius hominis | |
| 5892 ad alium, sed in omnibus aliis virtutibus attenditur debitum | |
| 5893 inferiorum virium ad rationem. Et secundum rationem huius debiti, | |
| 5894 philosophus assignat, in V Ethic., quandam iustitiam | |
| 5895 metaphoricam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A2-p10"> <b>Reply to Objection 3</b>The Reply to the Third Objection is clear from what has been said about the different kinds of community.</p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 2 ad 3"><a name="37858" shape="rect"><span class="ref">[37858] Iª-IIae q. 100 a. 2 ad 3</span></a> Ad tertium | |
| 5896 patet responsio per ea quae dicta sunt de diversitate | |
| 5897 communitatis.</p></div></div></div><div id="FS_Q100_A3" class="div4"><h4 id="FS_Q100_A3-p0.1">Q. 100. A. 3. Whether all the moral precepts of the Old Law are reducible to the ten precepts of the decalogue?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p2"> | |
| 5898 <b>Objection 1:</b> It would seem that not all the moral precepts of the Old Law are reducible to the ten precepts of the decalogue. For the | |
| 5899 first and principal precepts of the Law are, "Thou shalt love the Lord thy God," and "Thou shalt love thy neighbor," as stated | |
| 5900 in | |
| 5901 <a class="scripRef" id="FS_Q100_A3-p2.1" href="./asv.html#Matt.22.37" target="asv"> Mat. 22:37,39.</a> But these two are not contained in the precepts of the decalogue. Therefore not all the moral precepts are contained in the | |
| 5902 precepts of the decalogue. | |
| 5903 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 arg. 1"><a name="37859" shape="rect"><span class="ref">[37859] Iª-IIae q. 100 a. 3 arg. 1</span></a> Ad tertium | |
| 5904 sic proceditur. Videtur quod non omnia praecepta moralia veteris | |
| 5905 legis reducantur ad decem praecepta Decalogi. Prima enim et | |
| 5906 principalia legis praecepta sunt, diliges dominum Deum tuum, et, | |
| 5907 diliges proximum tuum, ut habetur Matth. XXII. Sed ista duo non | |
| 5908 continentur in praeceptis Decalogi. Ergo non omnia praecepta | |
| 5909 moralia continentur in praeceptis Decalogi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p3"> | |
| 5910 <b>Objection 2:</b> Further, the moral precepts are not reducible to the ceremonial precepts, but rather vice versa. But among the precepts of | |
| 5911 the decalogue, one is ceremonial, viz. "Remember that thou keep holy the Sabbath-day." Therefore the moral precepts are not | |
| 5912 reducible to all the precepts of the decalogue. | |
| 5913 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 arg. 2"><a name="37860" shape="rect"><span class="ref">[37860] Iª-IIae q. 100 a. 3 arg. 2</span></a> Praeterea, | |
| 5914 praecepta moralia non reducuntur ad praecepta caeremonialia, sed | |
| 5915 potius e converso. Sed inter praecepta Decalogi est unum | |
| 5916 caeremoniale, scilicet, <i>memento ut diem sabbati sanctifices</i>. | |
| 5917 Ergo praecepta moralia non reducuntur ad omnia praecepta | |
| 5918 Decalogi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p4"> | |
| 5919 <b>Objection 3:</b> Further, the moral precepts are about all the acts of virtue. But among the precepts of the decalogue are only such as regard | |
| 5920 acts of justice; as may be seen by going through them all. Therefore the precepts of the decalogue do not include all the | |
| 5921 moral precepts. | |
| 5922 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 arg. 3"><a name="37861" shape="rect"><span class="ref">[37861] Iª-IIae q. 100 a. 3 arg. 3</span></a> Praeterea, | |
| 5923 praecepta moralia sunt de omnibus actibus virtutum. Sed inter | |
| 5924 praecepta Decalogi ponuntur sola praecepta pertinentia ad actus | |
| 5925 iustitiae; ut patet discurrenti per singula. Ergo praecepta | |
| 5926 Decalogi non continent omnia praecepta moralia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p5"> | |
| 5927 <b>On the contrary,</b> The gloss on | |
| 5928 <a class="scripRef" id="FS_Q100_A3-p5.1" href="./asv.html#Matt.5.11" target="asv"> Mat. 5:11</a>: "Blessed are ye when they shall revile you," etc. says that "Moses, after propounding the ten precepts, set them out in | |
| 5929 detail." Therefore all the precepts of the Law are so many parts of the precepts of the decalogue. | |
| 5930 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 s. c."><a name="37862" shape="rect"><span class="ref">[37862] Iª-IIae q. 100 a. 3 s. c.</span></a> Sed contra | |
| 5931 est quod, Matth. V, super illud, <i>beati estis cum | |
| 5932 maledixerint</i> etc., dicit Glossa quod <i>Moyses, decem praecepta | |
| 5933 proponens, postea per partes explicat</i>. Ergo omnia praecepta | |
| 5934 legis sunt quaedam partes praeceptorum Decalogi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p6"> | |
| 5935 <b>I answer that,</b> The precepts of the decalogue differ from the other precepts of the Law, in the fact that God Himself is said to have given | |
| 5936 the precepts of the decalogue; whereas He gave the other precepts to the people through Moses. Wherefore the decalogue includes | |
| 5937 those precepts the knowledge of which man has immediately from God. Such are those which with but slight reflection can be | |
| 5938 gathered at once from the first general principles: and those also which become known | |
| 5939 to man immediately through divinely infused faith. Consequently two kinds of precepts are not reckoned among the precepts | |
| 5940 of the decalogue: viz. first general principles, for they need no further promulgation after being once imprinted on the natural | |
| 5941 reason to which they are self-evident; as, for instance, that one should do evil to no man, and other similar principles: | |
| 5942 and again those which the careful reflection of wise men shows to be in accord with reason; since the people receive these | |
| 5943 principles from God, through being taught by wise men. Nevertheless both kinds of precepts are contained in the precepts of | |
| 5944 the decalogue; yet in different ways. For the first general principles are contained in them, as principles in their proximate | |
| 5945 conclusions; while those which are known through wise men are contained, conversely, as conclusions in their principles. | |
| 5946 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 co."><a name="37863" shape="rect"><span class="ref">[37863] Iª-IIae q. 100 a. 3 co.</span></a> Respondeo | |
| 5947 dicendum quod praecepta Decalogi ab aliis praeceptis legis | |
| 5948 differunt in hoc, quod praecepta Decalogi per seipsum Deus dicitur | |
| 5949 populo proposuisse; alia vero praecepta proposuit populo per | |
| 5950 Moysen. Illa ergo praecepta ad Decalogum pertinent, quorum notitiam | |
| 5951 homo habet per seipsum a Deo. Huiusmodi vero sunt illa quae statim | |
| 5952 ex principiis communibus primis cognosci possunt modica | |
| 5953 consideratione, et iterum illa quae statim ex fide divinitus infusa | |
| 5954 innotescunt. Inter praecepta ergo Decalogi non computantur duo | |
| 5955 genera praeceptorum, illa scilicet quae sunt prima et communia, | |
| 5956 quorum non oportet aliam editionem esse nisi quod sunt scripta in | |
| 5957 ratione naturali quasi per se nota, sicut quod nulli debet homo | |
| 5958 malefacere, et alia huiusmodi; et iterum illa quae per diligentem | |
| 5959 inquisitionem sapientum inveniuntur rationi convenire, haec enim | |
| 5960 proveniunt a Deo ad populum mediante disciplina sapientum. Utraque | |
| 5961 tamen horum praeceptorum continentur in praeceptis Decalogi, sed | |
| 5962 diversimode. Nam illa quae sunt prima et communia, continentur in | |
| 5963 eis sicut principia in conclusionibus proximis, illa vero quae per | |
| 5964 sapientes cognoscuntur, continentur in eis, e converso, sicut | |
| 5965 conclusiones in principiis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p7"> | |
| 5966 <b>Reply to Objection 1:</b> Those two principles are the first general principles of the natural law, and are self-evident to human reason, either through | |
| 5967 nature or through faith. Wherefore all the precepts of the decalogue are referred to these, as conclusions to general principles. | |
| 5968 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 ad 1"><a name="37864" shape="rect"><span class="ref">[37864] Iª-IIae q. 100 a. 3 ad 1</span></a> Ad primum | |
| 5969 ergo dicendum quod illa duo praecepta sunt prima et communia | |
| 5970 praecepta legis naturae, quae sunt per se nota rationi humanae, vel | |
| 5971 per naturam vel per fidem. Et ideo omnia praecepta Decalogi ad illa | |
| 5972 duo referuntur sicut conclusiones ad principia communia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p8"> | |
| 5973 <b>Reply to Objection 2:</b> The precept of the Sabbath observance is moral in one respect, in so far as it commands man to give some time to the things | |
| 5974 of God, according to | |
| 5975 <a class="scripRef" id="FS_Q100_A3-p8.1" href="./asv.html#Ps.45.11" target="asv"> Ps. 45:11</a>: "Be still and see that I am God." In this respect it is placed among the precepts of the decalogue: but not as to the fixing | |
| 5976 of the time, in which respect it is a ceremonial precept. | |
| 5977 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 ad 2"><a name="37865" shape="rect"><span class="ref">[37865] Iª-IIae q. 100 a. 3 ad 2</span></a> Ad secundum | |
| 5978 dicendum quod praeceptum de observatione sabbati est secundum | |
| 5979 aliquid morale, inquantum scilicet per hoc praecipitur quod homo | |
| 5980 aliquo tempore vacet rebus divinis; secundum illud Psalmi XLV, | |
| 5981 <i>vacate, et videte quoniam ego sum Deus</i>. Et secundum hoc, | |
| 5982 inter praecepta Decalogi computatur. Non autem quantum ad | |
| 5983 taxationem temporis, quia secundum hoc est caeremoniale.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A3-p9"> | |
| 5984 <b>Reply to Objection 3:</b> The notion of duty is not so patent in the other virtues as it is in justice. Hence the precepts about the acts of the other | |
| 5985 virtues are not so well known to the people as are the precepts about acts of justice. Wherefore the acts of justice especially | |
| 5986 come under the precepts of the decalogue, which are the primary elements of the Law. | |
| 5987 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 3 ad 3"><a name="37866" shape="rect"><span class="ref">[37866] Iª-IIae q. 100 a. 3 ad 3</span></a> Ad tertium | |
| 5988 dicendum quod ratio debiti in aliis virtutibus est magis latens | |
| 5989 quam in iustitia. Et ideo praecepta de actibus aliarum virtutum non | |
| 5990 sunt ita nota populo sicut praecepta de actibus iustitiae. Et | |
| 5991 propter hoc actus iustitiae specialiter cadunt sub praeceptis | |
| 5992 Decalogi, quae sunt prima legis elementa.</p></div></div></div><div id="FS_Q100_A4" class="div4"><h4 id="FS_Q100_A4-p0.1">Q. 100. A. 4. Whether the precepts of the decalogue are suitably distinguished from one another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p2"> | |
| 5993 <b>Objection 1:</b> It would seem that the precepts of the decalogue are unsuitably distinguished from one another. For worship is a virtue distinct | |
| 5994 from faith. Now the precepts are about acts of virtue. But that which is said at the beginning of the decalogue, "Thou shalt | |
| 5995 not have strange gods before Me," belongs to faith: and that which is added, "Thou shalt not make . . . any graven thing," | |
| 5996 etc. belongs to worship. Therefore these are not one precept, as Augustine asserts (Qq. | |
| 5997 in Exod. qu. lxxi), but two. | |
| 5998 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 arg. 1"><a name="37867" shape="rect"><span class="ref">[37867] Iª-IIae q. 100 a. 4 arg. 1</span></a> Ad quartum | |
| 5999 sic proceditur. Videtur quod inconvenienter praecepta Decalogi | |
| 6000 distinguantur. Latria enim est alia virtus a fide. Sed praecepta | |
| 6001 dantur de actibus virtutum. Sed hoc quod dicitur in principio | |
| 6002 Decalogi, non habebis deos alienos coram me, pertinet ad fidem, | |
| 6003 quod autem subditur, non facies sculptile etc., pertinet ad | |
| 6004 latriam. Ergo sunt duo praecepta, et non unum, sicut Augustinus | |
| 6005 dicit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p3"> | |
| 6006 <b>Objection 2:</b> Further, the affirmative precepts in the Law are distinct from the negative precepts; e.g. "Honor thy father and thy mother," | |
| 6007 and, "Thou shalt not kill." But this, "I am the Lord thy God," is affirmative: and that which follows, "Thou shalt not have | |
| 6008 strange gods before Me," is negative. Therefore these are two precepts, and do not, as Augustine says (Qq. in Exod. qu. lxxi), | |
| 6009 make one. | |
| 6010 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 arg. 2"><a name="37868" shape="rect"><span class="ref">[37868] Iª-IIae q. 100 a. 4 arg. 2</span></a> Praeterea, | |
| 6011 praecepta affirmativa in lege distinguuntur a negativis, sicut, | |
| 6012 honora patrem et matrem, et, non occides. Sed hoc quod dicitur, ego | |
| 6013 sum dominus Deus tuus, est affirmativum, quod autem subditur, non | |
| 6014 habebis deos alienos coram me, est negativum. Ergo sunt duo | |
| 6015 praecepta, et non continentur sub uno, ut Augustinus ponit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p4"> | |
| 6016 <b>Objection 3:</b> Further, the Apostle says ( | |
| 6017 <a class="scripRef" id="FS_Q100_A4-p4.1" href="./asv.html#Rom.7.7" target="asv">Rom. 7:7</a>): "I had not known concupiscence, if the Law did not say: 'Thou shalt not covet.'" Hence it seems that this precept, "Thou | |
| 6018 shalt not covet," is one precept; and, therefore, should not be divided into two. | |
| 6019 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 arg. 3"><a name="37869" shape="rect"><span class="ref">[37869] Iª-IIae q. 100 a. 4 arg. 3</span></a> Praeterea, | |
| 6020 apostolus, ad Rom. VII, dicit, <i>concupiscentiam nesciebam, nisi | |
| 6021 lex diceret, non concupisces</i>. Et sic videtur quod hoc | |
| 6022 praeceptum, non concupisces, sit unum praeceptum. Non ergo debet | |
| 6023 distingui in duo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p5"> | |
| 6024 <b>On the contrary,</b> stands the authority of Augustine who, in commenting on Exodus (Qq. in Exod. qu. lxxi) distinguishes three precepts as referring | |
| 6025 to God, and seven as referring to our neighbor. | |
| 6026 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 s. c."><a name="37870" shape="rect"><span class="ref">[37870] Iª-IIae q. 100 a. 4 s. c.</span></a> Sed contra | |
| 6027 est auctoritas Augustini, in Glossa super Exod., ubi ponit tria | |
| 6028 praecepta pertinentia ad Deum, et septem ad proximum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A4-p6"> | |
| 6029 <b>I answer that,</b> The precepts of the decalogue are differently divided by different authorities. For Hesychius commenting on | |
| 6030 <a class="scripRef" id="FS_Q100_A4-p6.1" href="./asv.html#Lev.26.26" target="asv"> Lev. 26:26, </a> "Ten women shall bake your bread in one oven," says that the precept of the Sabbath-day observance is not one of the ten | |
| 6031 precepts, because its observance, in the letter, is not binding for all time. But he distinguishes four precepts pertaining | |
| 6032 to God, the first being, "I am the Lord thy God"; the second, "Thou shalt | |
| 6033 not have strange gods before Me," (thus also Jerome distinguishes these two precepts, in his commentary on | |
| 6034 <a class="scripRef" id="FS_Q100_A4-p6.2" href="./asv.html#Hos.10.10" target="asv"> Osee 10:10, </a> "On thy" [Vulg.: "their"] "two iniquities"); the third precept according to him is, "Thou shalt not make to thyself any graven | |
| 6035 thing"; and the fourth, "Thou shalt not take the name of the Lord thy God in vain." He states that there are six precepts | |
| 6036 pertaining to our neighbor; the first, "Honor thy father and thy mother"; the second, "Thou shalt not kill"; | |
| 6037 the third, "Thou shalt not commit adultery"; the fourth, "Thou shalt not steal"; the fifth, "Thou shalt not bear false witness"; | |
| 6038 the sixth, "Thou shalt not covet." | |
| 6039 </p><p id="FS_Q100_A4-p7"> But, in the first place, it seems unbecoming for the precept of the Sabbath-day observance to be put among the precepts of | |
| 6040 the decalogue, if it nowise belonged to the decalogue. Secondly, because, since it is written ( | |
| 6041 <a class="scripRef" id="FS_Q100_A4-p7.1" href="./asv.html#Matt.6.24" target="asv">Mat. 6:24</a>), "No man can serve two masters," the two statements, "I am the Lord thy God," and, "Thou shalt not have strange gods before | |
| 6042 Me" seem to be of the same nature and to form one precept. Hence Origen (Hom. viii in Exod.) who also | |
| 6043 distinguishes four precepts as referring to God, unites these two under one precept; and reckons in the second place, "Thou | |
| 6044 shalt not make . . . any graven thing"; as third, "Thou shalt not take the name of the Lord thy God in vain"; and as fourth, | |
| 6045 "Remember that thou keep holy the Sabbath-day." The other six he reckons in the same way as Hesychius. | |
| 6046 </p><p id="FS_Q100_A4-p8"> Since, however, the making of graven things or the likeness of anything is not forbidden except as to the point of their | |
| 6047 being worshipped as gods---for God commanded an image of the Seraphim [Vulg.: Cherubim] to be made and placed in the tabernacle, | |
| 6048 as related in | |
| 6049 <a class="scripRef" id="FS_Q100_A4-p8.1" href="./asv.html#Exod.25.18" target="asv"> Ex. 25:18</a>---Augustine more fittingly unites these two, "Thou shalt not have strange gods before Me," and, "Thou shalt not make . . | |
| 6050 . any graven thing," into one precept. Likewise to covet another's | |
| 6051 wife, for the purpose of carnal knowledge, belongs to the concupiscence of the flesh; whereas, to covet other things, which | |
| 6052 are desired for the purpose of possession, belongs to the concupiscence of the eyes; wherefore Augustine reckons as distinct | |
| 6053 precepts, that which forbids the coveting of another's goods, and that which prohibits the coveting of another's wife. Thus | |
| 6054 he distinguishes three precepts as referring to God, and seven as referring to our neighbor. And this is better. | |
| 6055 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 co."><a name="37871" shape="rect"><span class="ref">[37871] Iª-IIae q. 100 a. 4 co.</span></a> Respondeo | |
| 6056 dicendum quod praecepta Decalogi diversimode a diversis | |
| 6057 distinguuntur. Hesychius enim, Levit. XXVI, super illud, <i>decem | |
| 6058 mulieres in uno clibano coquunt panes</i>, dicit praeceptum de | |
| 6059 observatione sabbati non esse de decem praeceptis, quia non est | |
| 6060 observandum, secundum litteram, secundum omne tempus. Distinguit | |
| 6061 tamen quatuor praecepta pertinentia ad Deum, ut primum sit, ego sum | |
| 6062 dominus Deus tuus; secundum sit, non habebis deos alienos coram me | |
| 6063 (et sic etiam distinguit haec duo Hieronymus, Osee X, super illud, | |
| 6064 propter duas iniquitates tuas); tertium vero praeceptum esse dicit, | |
| 6065 non facies tibi sculptile; quartum vero, non assumes nomen Dei tui | |
| 6066 in vanum. Pertinentia vero ad proximum dicit esse sex, ut primum | |
| 6067 sit, honora patrem tuum et matrem tuam; secundum, non occides; | |
| 6068 tertium, non moechaberis; quartum, non furtum facies; quintum, non | |
| 6069 falsum testimonium dices; sextum, non concupisces. Sed primo hoc | |
| 6070 videtur inconveniens, quod praeceptum de observatione sabbati | |
| 6071 praeceptis Decalogi interponatur, si nullo modo ad Decalogum | |
| 6072 pertineat. Secundo quia, cum scriptum sit Matth. VI, nemo potest | |
| 6073 duobus dominis servire, eiusdem rationis esse videtur, et sub eodem | |
| 6074 praecepto cadere, ego sum dominus Deus tuus, et, non habebis deos | |
| 6075 alienos. Unde Origenes, distinguens etiam quatuor praecepta | |
| 6076 ordinantia ad Deum, ponit ista duo pro uno praecepto; secundum vero | |
| 6077 ponit, non facies sculptile; tertium, non assumes nomen Dei tui in | |
| 6078 vanum; quartum, memento ut diem sabbati sanctifices. Alia vero sex | |
| 6079 ponit sicut Hesychius. Sed quia facere sculptile vel similitudinem | |
| 6080 non est prohibitum nisi secundum hoc, ut non colantur pro diis (nam | |
| 6081 et in tabernaculo Deus praecepit fieri imaginem Seraphim, ut | |
| 6082 habetur Exod. XXV); convenientius Augustinus ponit sub uno | |
| 6083 praecepto, non habebis deos alienos, et, non facies sculptile. | |
| 6084 Similiter etiam concupiscentia uxoris alienae ad commixtionem, | |
| 6085 pertinet ad concupiscentiam carnis; concupiscentiae autem aliarum | |
| 6086 rerum, quae desiderantur ad possidendum, pertinent ad | |
| 6087 concupiscentiam oculorum; unde etiam Augustinus ponit duo praecepta | |
| 6088 de non concupiscendo rem alienam, et uxorem alienam. Et sic ponit | |
| 6089 tria praecepta in ordine ad Deum, et septem in ordine ad proximum. | |
| 6090 Et hoc melius est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p9"> | |
| 6091 <b>Reply to Objection 1:</b> Worship is merely a declaration of faith: wherefore the precepts about worship should not be reckoned as distinct from those | |
| 6092 about faith. Nevertheless precepts should be given about worship rather than about faith, because the precept about faith | |
| 6093 is presupposed to the precepts of the decalogue, as is also the precept of charity. For just as the first general principles | |
| 6094 of the natural law are self-evident to a subject having natural reason, and need no | |
| 6095 promulgation; so also to believe in God is a first and self-evident principle to a subject possessed of faith: "for he that | |
| 6096 cometh to God, must believe that He is" ( | |
| 6097 <a class="scripRef" id="FS_Q100_A4-p9.1" href="./asv.html#Heb.11.6" target="asv">Heb. 11:6</a>). Hence it needs no other promulgation that the infusion of faith. | |
| 6098 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 ad 1"><a name="37872" shape="rect"><span class="ref">[37872] Iª-IIae q. 100 a. 4 ad 1</span></a> Ad primum | |
| 6099 ergo dicendum quod latria non est nisi quaedam protestatio fidei, | |
| 6100 unde non sunt alia praecepta danda de latria, et alia de fide. | |
| 6101 Potius tamen sunt danda de latria quam de fide, quia praeceptum | |
| 6102 fidei praesupponitur ad praecepta Decalogi, sicut praeceptum | |
| 6103 dilectionis. Sicut enim prima praecepta communia legis naturae sunt | |
| 6104 per se nota habenti rationem naturalem, et promulgatione non | |
| 6105 indigent; ita etiam et hoc quod est credere in Deum, est primum et | |
| 6106 per se notum ei qui habet fidem, accedentem enim ad Deum oportet | |
| 6107 credere quia est, ut dicitur ad Heb. XI. Et ideo non indiget alia | |
| 6108 promulgatione nisi infusione fidei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p10"> | |
| 6109 <b>Reply to Objection 2:</b> The affirmative precepts are distinct from the negative, when one is not comprised in the other: thus that man should honor | |
| 6110 his parents does not include that he should not kill another man; nor does the latter include the former. But when an affirmative | |
| 6111 precept is included in a negative, or vice versa, we do not find that two distinct precepts are given: thus there is not one | |
| 6112 precept saying that "Thou shalt not steal," and another binding one to keep | |
| 6113 another's property intact, or to give it back to its owner. In the same way there are not different precepts about believing | |
| 6114 in God, and about not believing in strange gods. | |
| 6115 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 ad 2"><a name="37873" shape="rect"><span class="ref">[37873] Iª-IIae q. 100 a. 4 ad 2</span></a> Ad secundum | |
| 6116 dicendum quod praecepta affirmativa distinguuntur a negativis, | |
| 6117 quando unum non comprehenditur in alio, sicut in honoratione | |
| 6118 parentum non includitur quod nullus homo occidatur, nec e converso. | |
| 6119 Sed quando affirmativum comprehenditur in negativo vel e converso, | |
| 6120 non dantur super hoc diversa praecepta, sicut non datur aliud | |
| 6121 praeceptum de hoc quod est, non furtum facies, et de hoc quod est | |
| 6122 conservare rem alienam, vel restituere eam. Et eadem ratione non | |
| 6123 sunt diversa praecepta de credendo in Deum, et de hoc quod non | |
| 6124 credatur in alienos deos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A4-p11"> | |
| 6125 <b>Reply to Objection 3:</b> All covetousness has one common ratio: and therefore the Apostle speaks of the commandment about covetousness as though it | |
| 6126 were one. But because there are various special kinds of covetousness, therefore Augustine distinguishes different prohibitions | |
| 6127 against coveting: for covetousness differs specifically in respect of the diversity of actions or things coveted, as the Philosopher | |
| 6128 says (Ethic. x, 5). | |
| 6129 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 4 ad 3"><a name="37874" shape="rect"><span class="ref">[37874] Iª-IIae q. 100 a. 4 ad 3</span></a> Ad tertium | |
| 6130 dicendum quod omnis concupiscentia convenit in una communi ratione, | |
| 6131 et ideo apostolus singulariter de mandato concupiscendi loquitur. | |
| 6132 Quia tamen in speciali diversae sunt rationes concupiscendi, ideo | |
| 6133 Augustinus distinguit diversa praecepta de non concupiscendo, | |
| 6134 differunt enim specie concupiscentiae secundum diversitatem | |
| 6135 actionum vel concupiscibilium, ut philosophus dicit, in X | |
| 6136 Ethic.</p></div></div></div><div id="FS_Q100_A5" class="div4"><h4 id="FS_Q100_A5-p0.1">Q. 100. A. 5. Whether the precepts of the decalogue are suitably set forth?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p2"> | |
| 6137 <b>Objection 1:</b> It would seem that the precepts of the decalogue are unsuitably set forth. Because sin, as stated by Ambrose (De Paradiso | |
| 6138 viii), is "a transgression of the Divine law and a disobedience to the commandments of heaven." But sins are distinguished | |
| 6139 according as man sins against God, or his neighbor, or himself. Since, then, the decalogue does not include any precepts directing | |
| 6140 man in his relations to himself, but only such as direct him in his relations to God and | |
| 6141 himself, it seems that the precepts of the decalogue are insufficiently enumerated. | |
| 6142 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 arg. 1"><a name="37875" shape="rect"><span class="ref">[37875] Iª-IIae q. 100 a. 5 arg. 1</span></a> Ad quintum | |
| 6143 sic proceditur. Videtur quod inconvenienter praecepta Decalogi | |
| 6144 enumerentur. Peccatum enim, ut Ambrosius dicit, est <i>transgressio | |
| 6145 legis divinae, et caelestium inobedientia mandatorum</i>. Sed | |
| 6146 peccata distinguuntur per hoc quod homo peccat vel in Deum, vel in | |
| 6147 proximum, vel in seipsum. Cum igitur in praeceptis Decalogi non | |
| 6148 ponantur aliqua praecepta ordinantia hominem ad seipsum, sed solum | |
| 6149 ordinantia ipsum ad Deum et proximum; videtur quod insufficiens sit | |
| 6150 enumeratio praeceptorum Decalogi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p3"> | |
| 6151 <b>Objection 2:</b> Further, just as the Sabbath-day observance pertained to the worship of God, so also did the observance of other solemnities, | |
| 6152 and the offering of sacrifices. But the decalogue contains a precept about the Sabbath-day observance. Therefore it should | |
| 6153 contain others also, pertaining to the other solemnities, and to the sacrificial rite. | |
| 6154 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 arg. 2"><a name="37876" shape="rect"><span class="ref">[37876] Iª-IIae q. 100 a. 5 arg. 2</span></a> Praeterea, | |
| 6155 sicut ad cultum Dei pertinebat observatio sabbati, ita etiam | |
| 6156 observatio aliarum solemnitatum, et immolatio sacrificiorum. Sed | |
| 6157 inter praecepta Decalogi est unum pertinens ad observantiam | |
| 6158 sabbati. Ergo etiam debent esse aliqua pertinentia ad alias | |
| 6159 solemnitates, et ad ritum sacrificiorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p4"> | |
| 6160 <b>Objection 3:</b> Further, as sins against God include the sin of perjury, so also do they include blasphemy, or other ways of lying against | |
| 6161 the teaching of God. But there is a precept forbidding perjury, "Thou shalt not take the name of the Lord thy God in vain." | |
| 6162 Therefore there should be also a precept of the decalogue forbidding blasphemy and false doctrine. | |
| 6163 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 arg. 3"><a name="37877" shape="rect"><span class="ref">[37877] Iª-IIae q. 100 a. 5 arg. 3</span></a> Praeterea, | |
| 6164 sicut contra Deum peccare contingit periurando, ita etiam | |
| 6165 blasphemando, vel alias contra doctrinam divinam mentiendo. Sed | |
| 6166 ponitur unum praeceptum prohibens periurium, cum dicitur, <i>non | |
| 6167 assumes nomen Dei tui in vanum</i>. Ergo peccatum blasphemiae, et | |
| 6168 falsae doctrinae, debent aliquo praecepto Decalogi prohiberi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p5"> | |
| 6169 <b>Objection 4:</b> Further, just as man has a natural affection for his parents, so has he also for his children. Moreover the commandment of | |
| 6170 charity extends to all our neighbors. Now the precepts of the decalogue are ordained unto charity, according to | |
| 6171 <a class="scripRef" id="FS_Q100_A5-p5.1" href="./asv.html#iTim.1.5" target="asv">1 Tim. 1:5</a>: "The end of the commandment is charity." Therefore as there is a precept referring to parents, so should there have been | |
| 6172 some precepts referring to children and other neighbors. | |
| 6173 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 arg. 4"><a name="37878" shape="rect"><span class="ref">[37878] Iª-IIae q. 100 a. 5 arg. 4</span></a> Praeterea, | |
| 6174 sicut homo naturalem dilectionem habet ad parentes, ita etiam ad | |
| 6175 filios. Mandatum etiam caritatis ad omnes proximos extenditur. Sed | |
| 6176 praecepta Decalogi ordinantur ad caritatem; secundum illud I Tim. | |
| 6177 I, <i>finis praecepti caritas est</i>. Ergo sicut ponitur quoddam | |
| 6178 praeceptum pertinens ad parentes, ita etiam debuerunt poni aliqua | |
| 6179 praecepta pertinentia ad filios et ad alios proximos.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p6"> | |
| 6180 <b>Objection 5:</b> Further, in every kind of sin, it is possible to sin in thought or in deed. But in some kinds of sin, namely in theft and | |
| 6181 adultery, the prohibition of sins of deed, when it is said, "Thou shalt not commit adultery, Thou shalt not steal," is distinct | |
| 6182 from the prohibition of the sin of thought, when it is said, "Thou shalt not covet thy neighbor's goods," and, "Thou shalt | |
| 6183 not covet thy neighbor's wife." Therefore the same should have been done in regard to the | |
| 6184 sins of homicide and false witness. | |
| 6185 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 arg. 5"><a name="37879" shape="rect"><span class="ref">[37879] Iª-IIae q. 100 a. 5 arg. 5</span></a> Praeterea, | |
| 6186 in quolibet genere peccati contingit peccare corde et opere. Sed in | |
| 6187 quibusdam generibus peccatorum, scilicet in furto et adulterio, | |
| 6188 seorsum prohibetur peccatum operis, cum dicitur, non moechaberis, | |
| 6189 non furtum facies; et seorsum peccatum cordis, cum dicitur, non | |
| 6190 concupisces rem proximi tui, et, non concupisces uxorem proximi | |
| 6191 tui. Ergo etiam idem debuit poni in peccato homicidii et falsi | |
| 6192 testimonii.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p7"> | |
| 6193 <b>Objection 6:</b> Further, just as sin happens through disorder of the concupiscible faculty, so does it arise through disorder of the irascible | |
| 6194 part. But some precepts forbid inordinate concupiscence, when it is said, "Thou shalt not covet." Therefore the decalogue | |
| 6195 should have included some precepts forbidding the disorders of the irascible faculty. Therefore it seems that the ten precepts | |
| 6196 of the decalogue are unfittingly enumerated. | |
| 6197 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 arg. 6"><a name="37880" shape="rect"><span class="ref">[37880] Iª-IIae q. 100 a. 5 arg. 6</span></a> Praeterea, | |
| 6198 sicut contingit peccatum provenire ex inordinatione | |
| 6199 concupiscibilis, ita etiam ex inordinatione irascibilis. Sed | |
| 6200 quibusdam praeceptis prohibetur inordinata concupiscentia, cum | |
| 6201 dicitur, non concupisces. Ergo etiam aliqua praecepta in Decalogo | |
| 6202 debuerunt poni per quae prohiberetur inordinatio irascibilis. Non | |
| 6203 ergo videtur quod convenienter decem praecepta Decalogi | |
| 6204 enumerentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p8"> | |
| 6205 <b>On the contrary,</b> It is written ( | |
| 6206 <a class="scripRef" id="FS_Q100_A5-p8.1" href="./asv.html#Deut.4.13" target="asv">Dt. 4:13</a>): "He shewed you His covenant, which He commanded you to do, and the ten words that He wrote in two tablets of stone." | |
| 6207 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 s. c."><a name="37881" shape="rect"><span class="ref">[37881] Iª-IIae q. 100 a. 5 s. c.</span></a> Sed contra | |
| 6208 est quod dicitur Deut. IV, <i>ostendit vobis pactum suum, quod | |
| 6209 praecepit ut faceretis; et decem verba quae scripsit in duabus | |
| 6210 tabulis lapideis</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A5-p9"> | |
| 6211 <b>I answer that,</b> As stated above | |
| 6212 <a href="#FS_Q100_A2" id="FS_Q100_A5-p9.1" shape="rect">(A[2])</a>, just as the precepts of human law direct man in his relations to the human community, so the precepts of the Divine law | |
| 6213 direct man in his relations to a community or commonwealth of men under God. Now in order that any man may dwell aright in | |
| 6214 a community, two things are required: the first is that he behave well to the head of the community; the other is that he | |
| 6215 behave well to those who are his fellows and | |
| 6216 partners in the community. It is therefore necessary that the Divine law should contain in the first place precepts ordering | |
| 6217 man in his relations to God; and in the second place, other precepts ordering man in his relations to other men who are his | |
| 6218 neighbors and live with him under God. | |
| 6219 </p><p id="FS_Q100_A5-p10"> Now man owes three things to the head of the community: first, fidelity; secondly, reverence; thirdly, service. Fidelity | |
| 6220 to his master consists in his not giving sovereign honor to another: and this is the sense of the first commandment, in the | |
| 6221 words "Thou shalt not have strange gods." Reverence to his master requires that he should do nothing injurious to him: and | |
| 6222 this is conveyed by the second commandment, "Thou shalt not take the name of the Lord thy God in vain." Service is | |
| 6223 due to the master in return for the benefits which his subjects receive from him: and to this belongs the third commandment | |
| 6224 of the sanctification of the Sabbath in memory of the creation of all things. | |
| 6225 </p><p id="FS_Q100_A5-p11"> To his neighbors a man behaves himself well both in particular and in general. In particular, as to those to whom he is indebted, | |
| 6226 by paying his debts: and in this sense is to be taken the commandment about honoring one's parents. In general, as to all | |
| 6227 men, by doing harm to none, either by deed, or by word, or by thought. By deed, harm is done to one's neighbor---sometimes | |
| 6228 in his person, i.e. as to his personal existence; and this is forbidden by the words, "Thou shalt not kill": | |
| 6229 sometimes in a person united to him, as to the propagation of offspring; and this is prohibited by the words, "Thou shalt | |
| 6230 not commit adultery": sometimes in his possessions, which are directed to both the aforesaid; and with this regard to this | |
| 6231 it is said, "Thou shalt not steal." Harm done by word is forbidden when it is said, "Thou shalt not bear false witness against | |
| 6232 thy neighbor": harm done by thought is forbidden in the words, "Thou shalt not covet." | |
| 6233 </p><p id="FS_Q100_A5-p12"> The three precepts that direct man in his behavior towards God may also be differentiated in this same way. For the first | |
| 6234 refers to deeds; wherefore it is said, "Thou shalt not make . . . a graven thing": the second, to words; wherefore it is said, | |
| 6235 "Thou shalt not take the name of the Lord thy God in vain": the third, to thoughts; because the sanctification of the Sabbath, | |
| 6236 as the subject of a moral precept, requires repose of the heart in God. Or, according to Augustine (In | |
| 6237 <a class="scripRef" id="FS_Q100_A5-p12.1" href="./asv.html#Ps.32" target="asv">Ps. | |
| 6238 32 | |
| 6239 </a>: Conc. 1), by the first commandment we reverence the unity of the First Principle; by the second, the Divine truth; by the | |
| 6240 third, His goodness whereby we are sanctified, and wherein we rest as in our last end. | |
| 6241 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 co."><a name="37882" shape="rect"><span class="ref">[37882] Iª-IIae q. 100 a. 5 co.</span></a> Respondeo | |
| 6242 dicendum quod, sicut supra dictum est, sicut praecepta legis | |
| 6243 humanae ordinant hominem ad communitatem humanam, ita praecepta | |
| 6244 legis divinae ordinant hominem ad quandam communitatem seu | |
| 6245 rempublicam hominum sub Deo. Ad hoc autem quod aliquis in aliqua | |
| 6246 communitate bene commoretur, duo requiruntur, quorum primum est ut | |
| 6247 bene se habeat ad eum qui praeest communitati; aliud autem est ut | |
| 6248 homo bene se habeat ad alios communitatis consocios et | |
| 6249 comparticipes. Oportet igitur quod in lege divina primo ferantur | |
| 6250 quaedam praecepta ordinantia hominem ad Deum; et deinde alia | |
| 6251 praecepta ordinantia hominem ad alios proximos simul conviventes | |
| 6252 sub Deo. Principi autem communitatis tria debet homo, primo quidem, | |
| 6253 fidelitatem; secundo, reverentiam; tertio, famulatum. Fidelitas | |
| 6254 quidem ad dominum in hoc consistit, ut honorem principatus ad alium | |
| 6255 non deferat. Et quantum ad hoc accipitur primum praeceptum, cum | |
| 6256 dicitur, non habebis deos alienos. Reverentia autem ad dominum | |
| 6257 requiritur ut nihil iniuriosum in eum committatur. Et quantum ad | |
| 6258 hoc accipitur secundum praeceptum, quod est, non assumes nomen | |
| 6259 domini Dei tui in vanum. Famulatus autem debetur domino in | |
| 6260 recompensationem beneficiorum quae ab ipso percipiunt subditi. Et | |
| 6261 ad hoc pertinet tertium praeceptum, de sanctificatione sabbati in | |
| 6262 memoriam creationis rerum. Ad proximos autem aliquis bene se habet | |
| 6263 et specialiter, et generaliter. Specialiter quidem, quantum ad | |
| 6264 illos quorum est debitor, ut eis debitum reddat. Et quantum ad hoc | |
| 6265 accipitur praeceptum de honoratione parentum. Generaliter autem, | |
| 6266 quantum ad omnes, ut nulli nocumentum inferatur, neque opere neque | |
| 6267 ore neque corde. Opere quidem infertur nocumentum proximo, | |
| 6268 quandoque quidem in personam propriam, quantum ad consistentiam | |
| 6269 scilicet personae. Et hoc prohibetur per hoc quod dicitur, non | |
| 6270 occides. Quandoque autem in personam coniunctam quantum ad | |
| 6271 propagationem prolis. Et hoc prohibetur cum dicitur, non | |
| 6272 moechaberis. Quandoque autem in rem possessam, quae ordinatur ad | |
| 6273 utrumque. Et quantum ad hoc dicitur, non furtum facies. Nocumentum | |
| 6274 autem oris prohibetur cum dicitur, <i>non loqueris contra proximum | |
| 6275 tuum falsum testimonium</i>. Nocumentum autem cordis prohibetur cum | |
| 6276 dicitur, non concupisces. Et secundum hanc etiam differentiam | |
| 6277 possent distingui tria praecepta ordinantia in Deum. Quorum primum | |
| 6278 pertinet ad opus, unde ibi dicitur, non facies sculptile. Secundum | |
| 6279 ad os, unde dicitur, non assumes nomen Dei tui in vanum. Tertium | |
| 6280 pertinet ad cor, quia in sanctificatione sabbati, secundum quod est | |
| 6281 morale praeceptum, praecipitur quies cordis in Deum. Vel, secundum | |
| 6282 Augustinum, per primum praeceptum reveremur unitatem primi | |
| 6283 principii; per secundum, veritatem divinam; per tertium, eius | |
| 6284 bonitatem, qua sanctificamur, et in qua quiescimus sicut in | |
| 6285 fine.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A5-p13"> | |
| 6286 <b>Reply to Objection 1:</b> This objection may be answered in two ways. First, because the precepts of the decalogue can be reduced to the precepts of | |
| 6287 charity. Now there was need for man to receive a precept about loving God and his neighbor, because in this respect the natural | |
| 6288 law had become obscured on account of sin: but not about the duty of loving oneself, because in this respect the natural law | |
| 6289 retained its vigor: or again, because love of oneself is contained in the love | |
| 6290 of God and of one's neighbor: since true self-love consists in directing oneself to God. And for this reason the decalogue | |
| 6291 includes those precepts only which refer to our neighbor and to God. | |
| 6292 </p><p id="FS_Q100_A5-p14"> Secondly, it may be answered that the precepts of the decalogue are those which the people received from God immediately; | |
| 6293 wherefore it is written ( | |
| 6294 <a class="scripRef" id="FS_Q100_A5-p14.1" href="./asv.html#Deut.10.4" target="asv">Dt. 10:4</a>): "He wrote in the tables, according as He had written before, the ten words, which the Lord spoke to you." Hence the precepts | |
| 6295 of the decalogue need to be such as the people can understand at once. Now a precept implies the notion of duty. But it is | |
| 6296 easy for a man, especially for a believer, to understand | |
| 6297 that, of necessity, he owes certain duties to God and to his neighbor. But that, in matters which regard himself and not another, | |
| 6298 man has, of necessity, certain duties to himself, is not so evident: for, at the first glance, it seems that everyone is free | |
| 6299 in matters that concern himself. And therefore the precepts which prohibit disorders of a man with regard to himself, reach | |
| 6300 the people through the instruction of men who are versed through the instruction of men who are versed in such matters; | |
| 6301 and, consequently, they are not contained in the decalogue. | |
| 6302 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 ad 1"><a name="37883" shape="rect"><span class="ref">[37883] Iª-IIae q. 100 a. 5 ad 1</span></a> Ad primum | |
| 6303 ergo potest responderi dupliciter. Primo quidem, quia praecepta | |
| 6304 Decalogi referuntur ad praecepta dilectionis. Fuit autem dandum | |
| 6305 praeceptum homini de dilectione Dei et proximi, quia quantum ad hoc | |
| 6306 lex naturalis obscurata erat propter peccatum, non autem quantum ad | |
| 6307 dilectionem sui ipsius, quia quantum ad hoc lex naturalis vigebat. | |
| 6308 Vel quia etiam dilectio sui ipsius includitur in dilectione Dei et | |
| 6309 proximi, in hoc enim homo vere se diligit, quod se ordinat in Deum. | |
| 6310 Et ideo etiam in praeceptis Decalogi ponuntur solum praecepta | |
| 6311 pertinentia ad proximum et ad Deum. Aliter potest dici quod | |
| 6312 praecepta Decalogi sunt illa quae immediate populus recepit a Deo, | |
| 6313 unde dicitur Deut. X, <i>scripsit in tabulis, iuxta id quod prius | |
| 6314 scripserat, verba decem, quae locutus est ad vos dominus</i>. Unde | |
| 6315 oportet praecepta Decalogi talia esse quae statim in mente populi | |
| 6316 cadere possunt. Praeceptum autem habet rationem debiti. Quod autem | |
| 6317 homo ex necessitate debeat aliquid Deo vel proximo, hoc de facili | |
| 6318 cadit in conceptione hominis, et praecipue fidelis. Sed quod | |
| 6319 aliquid ex necessitate sit debitum homini de his quae pertinent ad | |
| 6320 seipsum et non ad alium, hoc non ita in promptu apparet, videtur | |
| 6321 enim primo aspectu quod quilibet sit liber in his quae ad ipsum | |
| 6322 pertinent. Et ideo praecepta quibus prohibentur inordinationes | |
| 6323 hominis ad seipsum, perveniunt ad populum mediante instructione | |
| 6324 sapientum. Unde non pertinent ad Decalogum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p15"> | |
| 6325 <b>Reply to Objection 2:</b> All the solemnities of the Old Law were instituted in celebration of some Divine favor, either in memory of past favors, | |
| 6326 or in sign of some favor to come: in like manner all the sacrifices were offered up with the same purpose. Now of all the | |
| 6327 Divine favors to be commemorated the chief was that of the Creation, which was called to mind by the sanctification of the | |
| 6328 Sabbath; wherefore the reason for this precept is given in | |
| 6329 <a class="scripRef" id="FS_Q100_A5-p15.1" href="./asv.html#Exod.20.11" target="asv"> Ex. | |
| 6330 20:11 | |
| 6331 </a>: "In six days the Lord made heaven and earth," etc. And of all future blessings, the chief and final was the repose of the | |
| 6332 mind in God, either, in the present life, by grace, or, in the future life, by glory; which repose was also foreshadowed in | |
| 6333 the Sabbath-day observance: wherefore it is written ( | |
| 6334 <a class="scripRef" id="FS_Q100_A5-p15.2" href="./asv.html#Isa.58.13" target="asv">Is. 58:13</a>): "If thou turn away thy foot from the Sabbath, from doing thy own will in My holy day, and call the Sabbath delightful, | |
| 6335 and the holy of the Lord | |
| 6336 glorious." Because these favors first and chiefly are borne in mind by men, especially by the faithful. But other solemnities | |
| 6337 were celebrated on account of certain particular favors temporal and transitory, such as the celebration of the Passover in | |
| 6338 memory of the past favor of the delivery from Egypt, and as a sign of the future Passion of Christ, which though temporal | |
| 6339 and transitory, brought us to the repose of the spiritual Sabbath. Consequently, the Sabbath alone, and none of the other | |
| 6340 solemnities and sacrifices, is mentioned in the precepts of the decalogue. | |
| 6341 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 ad 2"><a name="37884" shape="rect"><span class="ref">[37884] Iª-IIae q. 100 a. 5 ad 2</span></a> Ad secundum | |
| 6342 dicendum quod omnes solemnitates legis veteris sunt institutae in | |
| 6343 commemorationem alicuius divini beneficii vel praeteriti | |
| 6344 commemorati, vel futuri praefigurati. Et similiter propter hoc | |
| 6345 omnia sacrificia offerebantur. Inter omnia autem beneficia Dei | |
| 6346 commemoranda, primum et praecipuum erat beneficium creationis, quod | |
| 6347 commemoratur in sanctificatione sabbati, unde Exod. XX pro ratione | |
| 6348 huius praecepti ponitur, <i>sex enim diebus fecit Deus caelum et | |
| 6349 terram</i> et cetera. Inter omnia autem futura beneficia, quae | |
| 6350 erant praefiguranda, praecipuum et finale erat quies mentis in Deo, | |
| 6351 vel in praesenti per gratiam, vel in futuro per gloriam, quae etiam | |
| 6352 figurabatur per observantiam sabbati; unde dicitur Isaiae LVIII, | |
| 6353 <i>si averteris a sabbato pedem tuum, facere voluntatem tuam in die | |
| 6354 sancto meo, et vocaveris sabbatum delicatum, et sanctum domini | |
| 6355 gloriosum</i>. Haec enim beneficia primo et principaliter sunt in | |
| 6356 mente hominum, maxime fidelium. Aliae vero solemnitates celebrantur | |
| 6357 propter aliqua particularia beneficia temporaliter transeuntia, | |
| 6358 sicut celebratio phase propter beneficium praeteritae liberationis | |
| 6359 ex Aegypto, et propter futuram passionem Christi, quae temporaliter | |
| 6360 transivit, inducens nos in quietem sabbati spiritualis. Et ideo, | |
| 6361 praetermissis omnibus aliis solemnitatibus et sacrificiis, de solo | |
| 6362 sabbato fiebat mentio inter praecepta Decalogi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p16"> | |
| 6363 <b>Reply to Objection 3:</b> As the Apostle says ( | |
| 6364 <a class="scripRef" id="FS_Q100_A5-p16.1" href="./asv.html#Heb.6.16" target="asv">Heb. 6:16</a>), "men swear by one greater than themselves; and an oath for confirmation is the end of all their controversy." Hence, since | |
| 6365 oaths are common to all, inordinate swearing is the matter of a special prohibition by a precept of the decalogue. According | |
| 6366 to one interpretation, however, the words, "Thou shalt not take the name of the Lord thy God in vain," are a prohibition of | |
| 6367 false doctrine, for one gloss | |
| 6368 expounds them thus: "Thou shalt not say that Christ is a creature." | |
| 6369 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 ad 3"><a name="37885" shape="rect"><span class="ref">[37885] Iª-IIae q. 100 a. 5 ad 3</span></a> Ad tertium | |
| 6370 dicendum quod, sicut apostolus dicit, ad Heb. VI, <i>homines per | |
| 6371 maiorem sui iurant, et omnis controversiae eorum finis ad | |
| 6372 confirmationem est iuramentum</i>. Et ideo, quia iuramentum est | |
| 6373 omnibus commune, propter hoc prohibitio inordinationis circa | |
| 6374 iuramentum, specialiter praecepto Decalogi prohibetur. Peccatum | |
| 6375 vero falsae doctrinae non pertinet nisi ad paucos, unde non | |
| 6376 oportebat ut de hoc fieret mentio inter praecepta Decalogi. Quamvis | |
| 6377 etiam, quantum ad aliquem intellectum, in hoc quod dicitur, non | |
| 6378 assumes nomen Dei tui in vanum, prohibeatur falsitas doctrinae, una | |
| 6379 enim Glossa exponit, non dices Christum esse creaturam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p17"> | |
| 6380 <b>Reply to Objection 4:</b> That a man should not do harm to anyone is an immediate dictate of his natural reason: and therefore the precepts that forbid | |
| 6381 the doing of harm are binding on all men. But it is not an immediate dictate of natural reason that a man should do one thing | |
| 6382 in return for another, unless he happen to be indebted to someone. Now a son's debt to his father is so evident that one cannot | |
| 6383 get away from it by denying it: since the father is the principle of | |
| 6384 generation and being, and also of upbringing and teaching. Wherefore the decalogue does not prescribe deeds of kindness or | |
| 6385 service to be done to anyone except to one's parents. On the other hand parents do not seem to be indebted to their children | |
| 6386 for any favors received, but rather the reverse is the case. Again, a child is a part of his father; and "parents love their | |
| 6387 children as being a part of themselves," as the Philosopher states (Ethic. viii, 12). Hence, just as the decalogue contains | |
| 6388 no | |
| 6389 ordinance as to man's behavior towards himself, so, for the same reason, it includes no precept about loving one's children. | |
| 6390 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 ad 4"><a name="37886" shape="rect"><span class="ref">[37886] Iª-IIae q. 100 a. 5 ad 4</span></a> Ad quartum | |
| 6391 dicendum quod statim ratio naturalis homini dictat quod nulli | |
| 6392 iniuriam faciat, et ideo praecepta prohibentia nocumentum, | |
| 6393 extendunt se ad omnes. Sed ratio naturalis non statim dictat quod | |
| 6394 aliquid sit pro alio faciendum, nisi cui homo aliquid debet. | |
| 6395 Debitum autem filii ad patrem adeo est manifestum quod nulla | |
| 6396 tergiversatione potest negari, eo quod pater est principium | |
| 6397 generationis et esse, et insuper educationis et doctrinae. Et ideo | |
| 6398 non ponitur sub praecepto Decalogi ut aliquod beneficium vel | |
| 6399 obsequium alicui impendatur nisi parentibus. Parentes autem non | |
| 6400 videntur esse debitores filiis propter aliqua beneficia suscepta, | |
| 6401 sed potius e converso. Filius etiam est aliquid patris; et patres | |
| 6402 amant filios ut aliquid ipsorum, sicut dicit philosophus, in VIII | |
| 6403 Ethic. Unde eisdem rationibus non ponuntur aliqua praecepta | |
| 6404 Decalogi pertinentia ad amorem filiorum, sicut neque etiam aliqua | |
| 6405 ordinantia hominem ad seipsum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p18"> | |
| 6406 <b>Reply to Objection 5:</b> The pleasure of adultery and the usefulness of wealth, in so far as they have the character of pleasurable or useful good, | |
| 6407 are of themselves, objects of appetite: and for this reason they needed to be forbidden not only in the deed but also in the | |
| 6408 desire. But murder and falsehood are, of themselves, objects of repulsion (since it is natural for man to love his neighbor | |
| 6409 and the truth): and are desired only for the sake of something else. Consequently | |
| 6410 with regard to sins of murder and false witness, it was necessary to proscribe, not sins of thought, but only sins of deed. | |
| 6411 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 ad 5"><a name="37887" shape="rect"><span class="ref">[37887] Iª-IIae q. 100 a. 5 ad 5</span></a> Ad quintum | |
| 6412 dicendum quod delectatio adulterii, et utilitas divitiarum, sunt | |
| 6413 propter seipsa appetibilia, inquantum habent rationem boni | |
| 6414 delectabilis vel utilis. Et propter hoc oportuit in eis prohiberi | |
| 6415 non solum opus, sed etiam concupiscentiam. Sed homicidium et | |
| 6416 falsitas sunt secundum seipsa horribilia, quia proximus et veritas | |
| 6417 naturaliter amantur, et non desiderantur nisi propter aliud. Et | |
| 6418 ideo non oportuit circa peccatum homicidii et falsi testimonii | |
| 6419 prohibere peccatum cordis, sed solum operis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A5-p19"> | |
| 6420 <b>Reply to Objection 6:</b> As stated above ( | |
| 6421 <a href="FS_iii.html#FS_Q25_A1" id="FS_Q100_A5-p19.1" shape="rect">Q[25], A[1]</a>), all the passions of the irascible faculty arise from the passions of the concupiscible part. Hence, as the precepts of | |
| 6422 the decalogue are, as it were, the first elements of the Law, there was no need for mention of the irascible passions, but | |
| 6423 only of the concupiscible passions. | |
| 6424 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 5 ad 6"><a name="37888" shape="rect"><span class="ref">[37888] Iª-IIae q. 100 a. 5 ad 6</span></a> Ad sextum | |
| 6425 dicendum quod, sicut supra dictum est, omnes passiones irascibilis | |
| 6426 derivantur a passionibus concupiscibilis. Et ideo in praeceptis | |
| 6427 Decalogi, quae sunt quasi prima elementa legis, non erat mentio | |
| 6428 facienda de passionibus irascibilis, sed solum de passionibus | |
| 6429 concupiscibilis.</p></div></div></div><div id="FS_Q100_A6" class="div4"><h4 id="FS_Q100_A6-p0.1">Q. 100. A. 6. Whether the ten precepts of the decalogue are set in proper order?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p2"> | |
| 6430 <b>Objection 1:</b> It would seem that the ten precepts of the decalogue are not set in proper order. Because love of one's neighbor is seemingly | |
| 6431 previous to love of God, since our neighbor is better known to us than God is; according to | |
| 6432 <a class="scripRef" id="FS_Q100_A6-p2.1" href="./asv.html#iJohn.4.20" target="asv">1 Jn. 4:20</a>: "He that loveth not his brother, whom he seeth, how can he love God, Whom he seeth not?" But the first three precepts belong | |
| 6433 to the love of God, while the other seven pertain to the love of our neighbor. Therefore | |
| 6434 the precepts of the decalogue are not set in proper order. | |
| 6435 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 arg. 1"><a name="37889" shape="rect"><span class="ref">[37889] Iª-IIae q. 100 a. 6 arg. 1</span></a> Ad sextum | |
| 6436 sic proceditur. Videtur quod inconvenienter ordinentur decem | |
| 6437 praecepta Decalogi. Dilectio enim proximi videtur esse praevia ad | |
| 6438 dilectionem Dei, quia proximus est nobis magis notus quam Deus; | |
| 6439 secundum illud I Ioan. IV, <i>qui fratrem suum, quem videt, non | |
| 6440 diligit, Deum, quem non videt, quomodo potest diligere?</i> Sed | |
| 6441 tria prima praecepta pertinent ad dilectionem Dei, septem vero alia | |
| 6442 ad dilectionem proximi. Ergo inconvenienter praecepta Decalogi | |
| 6443 ordinantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p3"> | |
| 6444 <b>Objection 2:</b> Further, the acts of virtue are prescribed by the affirmative precepts, and acts of vice are forbidden by the negative precepts. | |
| 6445 But according to Boethius in his commentary on the Categories [*Lib. iv, cap. De Oppos.], vices should be uprooted before | |
| 6446 virtues are sown. Therefore among the precepts concerning our neighbor, the negative precepts should have preceded the affirmative. | |
| 6447 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 arg. 2"><a name="37890" shape="rect"><span class="ref">[37890] Iª-IIae q. 100 a. 6 arg. 2</span></a> Praeterea, | |
| 6448 per praecepta affirmativa imperantur actus virtutum, per praecepta | |
| 6449 vero negativa prohibentur actus vitiorum. Sed secundum Boetium, in | |
| 6450 commento praedicamentorum, prius sunt extirpanda vitia quam | |
| 6451 inserantur virtutes. Ergo inter praecepta pertinentia ad proximum, | |
| 6452 primo ponenda fuerunt praecepta negativa quam affirmativa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p4"> | |
| 6453 <b>Objection 3:</b> Further, the precepts of the Law are about men's actions. But actions of thought precede actions of word or outward deed. | |
| 6454 Therefore the precepts about not coveting, which regard our thoughts, are unsuitably placed last in order. | |
| 6455 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 arg. 3"><a name="37891" shape="rect"><span class="ref">[37891] Iª-IIae q. 100 a. 6 arg. 3</span></a> Praeterea, | |
| 6456 praecepta legis dantur de actibus hominum. Sed prior est actus | |
| 6457 cordis quam oris vel exterioris operis. Ergo inconvenienti ordine | |
| 6458 praecepta de non concupiscendo, quae pertinent ad cor, ultimo | |
| 6459 ponuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p5"> | |
| 6460 <b>On the contrary,</b> The Apostle says ( | |
| 6461 <a class="scripRef" id="FS_Q100_A6-p5.1" href="./asv.html#Rom.13.1" target="asv">Rom. 13:1</a>): "The things that are of God, are well ordered" [Vulg.: 'Those that are, are ordained of God']. But the precepts of the | |
| 6462 decalogue were given immediately by God, as stated above | |
| 6463 <a href="#FS_Q100_A3" id="FS_Q100_A6-p5.2" shape="rect">(A[3])</a>. Therefore they are arranged in becoming order. | |
| 6464 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 s. c."><a name="37892" shape="rect"><span class="ref">[37892] Iª-IIae q. 100 a. 6 s. c.</span></a> Sed contra | |
| 6465 est quod apostolus dicit, Rom. XIII, <i>quae a Deo sunt, ordinata | |
| 6466 sunt</i>. Sed praecepta Decalogi sunt immediate data a Deo, ut | |
| 6467 dictum est. Ergo convenientem ordinem habent.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A6-p6"> | |
| 6468 <b>I answer that,</b> As stated above ( | |
| 6469 <a href="#FS_Q100_A3" id="FS_Q100_A6-p6.1" shape="rect">AA[3]</a>,5, ad 1), the precepts of the decalogue are such as the mind of man is ready to grasp at once. Now it is evident that a thing | |
| 6470 is so much the more easily grasped by the reason, as its contrary is more grievous and repugnant to reason. Moreover, it is | |
| 6471 clear, since the order of reason begins with the end, that, for a man to be inordinately disposed towards his end, is supremely | |
| 6472 contrary to reason. Now the end of | |
| 6473 human life and society is God. Consequently it was necessary for the precepts of the decalogue, first of all, to direct man | |
| 6474 to God; since the contrary to this is most grievous. Thus also, in an army, which is ordained to the commander as to its end, | |
| 6475 it is requisite first that the soldier should be subject to the commander, and the opposite of this is most grievous; and | |
| 6476 secondly it is requisite that he should be in coordination with the other soldiers. | |
| 6477 </p><p id="FS_Q100_A6-p7"> Now among those things whereby we are ordained to God, the first is that man should be subjected to Him faithfully, by having | |
| 6478 nothing in common with His enemies. The second is that he should show Him reverence: the third that he should offer Him service. | |
| 6479 Thus, in an army, it is a greater sin for a soldier to act treacherously and make a compact with the foe, than to be insolent | |
| 6480 to his commander: and this last is more grievous than if he be found wanting in some point of service | |
| 6481 to him. | |
| 6482 </p><p id="FS_Q100_A6-p8"> As to the precepts that direct man in his behavior towards his neighbor, it is evident that it is more repugnant to reason, | |
| 6483 and a more grievous sin, if man does not observe the due order as to those persons to whom he is most indebted. Consequently, | |
| 6484 among those precepts that direct man in his relations to his neighbor, the first place is given to that one which regards | |
| 6485 his parents. Among the other precepts we again find the order to be according to the gravity of sin. For it is | |
| 6486 more grave and more repugnant to reason, to sin by deed than by word; and by word than by thought. And among sins of deed, | |
| 6487 murder which destroys life in one already living is more grievous than adultery, which imperils the life of the unborn child; | |
| 6488 and adultery is more grave than theft, which regards external goods. | |
| 6489 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 co."><a name="37893" shape="rect"><span class="ref">[37893] Iª-IIae q. 100 a. 6 co.</span></a> Respondeo | |
| 6490 dicendum quod, sicut dictum est, praecepta Decalogi dantur de his | |
| 6491 quae statim in promptu mens hominis suscipit. Manifestum est autem | |
| 6492 quod tanto aliquid magis a ratione suscipitur, quanto contrarium | |
| 6493 est gravius et magis rationi repugnans. Manifestum est autem quod, | |
| 6494 cum rationis ordo a fine incipiat, maxime est contra rationem ut | |
| 6495 homo inordinate se habeat circa finem. Finis autem humanae vitae et | |
| 6496 societatis est Deus. Et ideo primo oportuit per praecepta Decalogi | |
| 6497 hominem ordinare ad Deum, cum eius contrarium sit gravissimum. | |
| 6498 Sicut etiam in exercitu, qui ordinatur ad ducem sicut ad finem, | |
| 6499 primum est quod miles subdatur duci, et huius contrarium est | |
| 6500 gravissimum; secundum vero est ut aliis coordinetur. Inter ipsa | |
| 6501 autem per quae ordinamur in Deum, primum occurrit quod homo | |
| 6502 fideliter ei subdatur, nullam participationem cum inimicis habens. | |
| 6503 Secundum autem est quod ei reverentiam exhibeat. Tertium autem est | |
| 6504 quod etiam famulatum impendat. Maiusque peccatum est in exercitu si | |
| 6505 miles, infideliter agens, cum hoste pactum habeat, quam si aliquam | |
| 6506 irreverentiam faciat duci, et hoc est etiam gravius quam si in | |
| 6507 aliquo obsequio ducis deficiens inveniatur. In praeceptis autem | |
| 6508 ordinantibus ad proximum, manifestum est quod magis repugnat | |
| 6509 rationi, et gravius peccatum est, si homo non servet ordinem | |
| 6510 debitum ad personas quibus magis est debitor. Et ideo inter | |
| 6511 praecepta ordinantia ad proximum, primo ponitur praeceptum | |
| 6512 pertinens ad parentes. Inter alia vero praecepta etiam apparet ordo | |
| 6513 secundum ordinem gravitatis peccatorum. Gravius est enim, et magis | |
| 6514 rationi repugnans, peccare opere quam ore, et ore quam corde. Et | |
| 6515 inter peccata operis, gravius est homicidium, per quod tollitur | |
| 6516 vita hominis iam existentis, quam adulterium, per quod impeditur | |
| 6517 certitudo prolis nasciturae; et adulterium gravius quam furtum, | |
| 6518 quod pertinet ad bona exteriora.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p9"> | |
| 6519 <b>Reply to Objection 1:</b> Although our neighbor is better known than God by the way of the senses, nevertheless the love of God is the reason for the | |
| 6520 love of our neighbor, as shall be declared later on ( | |
| 6521 <a href="SS_i.html#SS_Q25_A1" id="FS_Q100_A6-p9.1" shape="rect">SS, Q[25], A[1]</a>; | |
| 6522 <a href="SS_i.html#SS_Q26_A2" id="FS_Q100_A6-p9.2" shape="rect">SS, Q[26], A[2]</a>). Hence the precepts ordaining man to God demanded precedence of the others. | |
| 6523 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 ad 1"><a name="37894" shape="rect"><span class="ref">[37894] Iª-IIae q. 100 a. 6 ad 1</span></a> Ad primum | |
| 6524 ergo dicendum quod, quamvis secundum viam sensus proximus sit magis | |
| 6525 notus quam Deus, tamen dilectio Dei est ratio dilectionis proximi, | |
| 6526 ut infra patebit. Et ideo praecepta ordinantia ad Deum, fuerunt | |
| 6527 praeordinanda.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p10"> | |
| 6528 <b>Reply to Objection 2:</b> Just as God is the universal principle of being in respect of all things, so is a father a principle of being in respect | |
| 6529 of his son. Therefore the precept regarding parents was fittingly placed after the precepts regarding God. This argument holds | |
| 6530 in respect of affirmative and negative precepts about the same kind of deed: although even then it is not altogether cogent. | |
| 6531 For although in the order of execution, vices should be uprooted before virtues | |
| 6532 are sown, according to | |
| 6533 <a class="scripRef" id="FS_Q100_A6-p10.1" href="./asv.html#Ps.33.15" target="asv"> Ps. 33:15</a>: "Turn away from evil, and do good," and | |
| 6534 <a class="scripRef" id="FS_Q100_A6-p10.2" href="./asv.html#Isa.1.16" target="asv"> Is. 1:16,17</a>: "Cease to do perversely; learn to do well"; yet, in the order of knowledge, virtue precedes vice, because "the crooked line | |
| 6535 is known by the straight" (De Anima i): and "by the law is the knowledge of sin" ( | |
| 6536 <a class="scripRef" id="FS_Q100_A6-p10.3" href="./asv.html#Rom.3.20" target="asv">Rom. 3:20</a>). Wherefore the affirmation precept demanded the first place. However, this is not the reason for the order, but that which | |
| 6537 is given | |
| 6538 above. Because in the precepts regarding God, which belongs to the first table, an affirmative precept is placed last, since | |
| 6539 its transgression implies a less grievous sin. | |
| 6540 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 ad 2"><a name="37895" shape="rect"><span class="ref">[37895] Iª-IIae q. 100 a. 6 ad 2</span></a> Ad secundum | |
| 6541 dicendum quod, sicut Deus est universale principium essendi | |
| 6542 omnibus, ita etiam pater est principium quoddam essendi filio. Et | |
| 6543 ideo convenienter post praecepta pertinentia ad Deum, ponitur | |
| 6544 praeceptum pertinens ad parentes. Ratio autem procedit quando | |
| 6545 affirmativa et negativa pertinent ad idem genus operis. Quamvis | |
| 6546 etiam et in hoc non habeat omnimodam efficaciam. Etsi enim in | |
| 6547 executione operis, prius extirpanda sint vitia quam inserendae | |
| 6548 virtutes, secundum illud Psalmi XXXIII, <i>declina a malo, et fac | |
| 6549 bonum</i>, et Isaiae I, <i>quiescite agere perverse, discite | |
| 6550 benefacere</i>; tamen in cognitione prior est virtus quam peccatum, | |
| 6551 quia per rectum cognoscitur obliquum, ut dicitur in I de anima. Per | |
| 6552 legem autem cognitio peccati, ut Rom. III dicitur. Et secundum hoc, | |
| 6553 praeceptum affirmativum debuisset primo poni. Sed non est ista | |
| 6554 ratio ordinis, sed quae supra posita est. Quia in praeceptis | |
| 6555 pertinentibus ad Deum, quae sunt primae tabulae, ultimo ponitur | |
| 6556 praeceptum affirmativum, quia eius transgressio minorem reatum | |
| 6557 inducit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A6-p11"> | |
| 6558 <b>Reply to Objection 3:</b> Although sin of thought stands first in the order of execution, yet its prohibition holds a later position in the order of | |
| 6559 reason. | |
| 6560 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 6 ad 3"><a name="37896" shape="rect"><span class="ref">[37896] Iª-IIae q. 100 a. 6 ad 3</span></a> Ad tertium | |
| 6561 dicendum quod peccatum cordis etsi sit prius in executione, tamen | |
| 6562 eius prohibitio posterius cadit in ratione.</p></div></div></div><div id="FS_Q100_A7" class="div4"><h4 id="FS_Q100_A7-p0.1">Q. 100. A. 7. Whether the precepts of the decalogue are suitably formulated?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p2"> | |
| 6563 <b>Objection 1:</b> It would seem that the precepts of the decalogue are unsuitably formulated. Because the affirmative precepts direct man to | |
| 6564 acts of virtue, while the negative precepts withdraw him from acts of vice. But in every matter there are virtues and vices | |
| 6565 opposed to one another. Therefore in whatever matter there is an ordinance of a precept of the decalogue, there should have | |
| 6566 been an affirmative and a negative precept. Therefore it was unfitting that affirmative | |
| 6567 precepts should be framed in some matters, and negative precepts in others. | |
| 6568 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 arg. 1"><a name="37897" shape="rect"><span class="ref">[37897] Iª-IIae q. 100 a. 7 arg. 1</span></a> Ad | |
| 6569 septimum sic proceditur. Videtur quod praecepta Decalogi | |
| 6570 inconvenienter tradantur. Praecepta enim affirmativa ordinant ad | |
| 6571 actus virtutum, praecepta autem negativa abstrahunt ab actibus | |
| 6572 vitiorum. Sed circa quamlibet materiam opponuntur sibi virtutes et | |
| 6573 vitia. Ergo in qualibet materia de qua ordinat praeceptum Decalogi, | |
| 6574 debuit poni praeceptum affirmativum et negativum. Inconvenienter | |
| 6575 igitur ponuntur quaedam affirmativa et quaedam negativa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p3"> | |
| 6576 <b>Objection 2:</b> Further, Isidore says (Etym. ii, 10) that every law is based on reason. But all the precepts of the decalogue belong to the | |
| 6577 Divine law. Therefore the reason should have been pointed out in each precept, and not only in the first and third. | |
| 6578 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 arg. 2"><a name="37898" shape="rect"><span class="ref">[37898] Iª-IIae q. 100 a. 7 arg. 2</span></a> Praeterea, | |
| 6579 Isidorus dicit quod omnis lex ratione constat. Sed omnia praecepta | |
| 6580 Decalogi pertinent ad legem divinam. Ergo in omnibus debuit ratio | |
| 6581 assignari, et non solum in primo et tertio praecepto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p4"> | |
| 6582 <b>Objection 3:</b> Further, by observing the precepts man deserves to be rewarded by God. But the Divine promises concern the rewards of the | |
| 6583 precepts. Therefore the promise should have been included in each precept, and not only in the second and fourth. | |
| 6584 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 arg. 3"><a name="37899" shape="rect"><span class="ref">[37899] Iª-IIae q. 100 a. 7 arg. 3</span></a> Praeterea, | |
| 6585 per observantiam praeceptorum meretur aliquis praemia a Deo. Sed | |
| 6586 divinae promissiones sunt de praemiis praeceptorum. Ergo promissio | |
| 6587 debuit poni in omnibus praeceptis, et non solum in primo et | |
| 6588 quarto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p5"> | |
| 6589 <b>Objection 4:</b> Further, the Old Law is called "the law of fear," in so far as it induced men to observe the precepts, by means of the threat | |
| 6590 of punishments. But all the precepts of the decalogue belong to the Old Law. Therefore a threat of punishment should have | |
| 6591 been included in each, and not only in the first and second. | |
| 6592 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 arg. 4"><a name="37900" shape="rect"><span class="ref">[37900] Iª-IIae q. 100 a. 7 arg. 4</span></a> Praeterea, | |
| 6593 lex vetus dicitur lex timoris, inquantum per comminationes poenarum | |
| 6594 inducebat ad observationes praeceptorum. Sed omnia praecepta | |
| 6595 Decalogi pertinent ad legem veterem. Ergo in omnibus debuit poni | |
| 6596 comminatio poenae, et non solum in primo et secundo.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p6"> | |
| 6597 <b>Objection 5:</b> Further, all the commandments of God should be retained in the memory: for it is written ( | |
| 6598 <a class="scripRef" id="FS_Q100_A7-p6.1" href="./asv.html#Prov.3.3" target="asv">Prov. 3:3</a>): "Write them in the tables of thy heart." Therefore it was not fitting that mention of the memory should be made in the | |
| 6599 third commandment only. Consequently it seems that the precepts of the decalogue are unsuitably formulated. | |
| 6600 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 arg. 5"><a name="37901" shape="rect"><span class="ref">[37901] Iª-IIae q. 100 a. 7 arg. 5</span></a> Praeterea, | |
| 6601 omnia praecepta Dei sunt in memoria retinenda, dicitur enim Prov. | |
| 6602 III, <i>describe ea in tabulis cordis tui</i>. Inconvenienter ergo | |
| 6603 in solo tertio praecepto fit mentio de memoria. Et ita videntur | |
| 6604 praecepta Decalogi inconvenienter tradita esse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p7"> | |
| 6605 <b>On the contrary,</b> It is written ( | |
| 6606 <a class="scripRef" id="FS_Q100_A7-p7.1" href="./asv.html#Wis.11.21" target="asv">Wis. 11:21</a>) that "God made all things, in measure, number and weight." Much more therefore did He observe a suitable manner in formulating | |
| 6607 His Law. | |
| 6608 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 s. c."><a name="37902" shape="rect"><span class="ref">[37902] Iª-IIae q. 100 a. 7 s. c.</span></a> Sed contra | |
| 6609 est quod dicitur Sap. XI, quod <i>Deus omnia fecit in numero, | |
| 6610 pondere et mensura</i>. Multo magis ergo in praeceptis suae legis | |
| 6611 congruum modum tradendi servavit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p8"> | |
| 6612 <b>I answer that,</b> The highest wisdom is contained in the precepts of the Divine law: wherefore it is written ( | |
| 6613 <a class="scripRef" id="FS_Q100_A7-p8.1" href="./asv.html#Deut.4.6" target="asv">Dt. 4:6</a>): "This is your wisdom and understanding in the sight of nations." Now it belongs to wisdom to arrange all things in due | |
| 6614 manner and order. Therefore it must be evident that the precepts of the Law are suitably set forth. | |
| 6615 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 co."><a name="37903" shape="rect"><span class="ref">[37903] Iª-IIae q. 100 a. 7 co.</span></a> Respondeo | |
| 6616 dicendum quod in praeceptis divinae legis maxima sapientia | |
| 6617 continetur, unde dicitur Deut. IV, <i>haec est vestra sapientia et | |
| 6618 intellectus coram populis</i>. Sapientis autem est omnia debito | |
| 6619 modo et ordine disponere. Et ideo manifestum esse debet quod | |
| 6620 praecepta legis convenienti modo sunt tradita.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p9"> | |
| 6621 <b>Reply to Objection 1:</b> Affirmation of one thing always leads to the denial of its opposite: but the denial of one opposite does not always lead | |
| 6622 to the affirmation of the other. For it follows that if a thing is white, it is not black: but it does not follow that if | |
| 6623 it is not black, it is white: because negation extends further than affirmation. And hence too, that one ought not to do harm | |
| 6624 to another, which pertains to the negative precepts, extends to more persons, as a | |
| 6625 primary dictate of reason, than that one ought to do someone a service or kindness. Nevertheless it is a primary dictate of | |
| 6626 reason that man is a debtor in the point of rendering a service or kindness to those from whom he has received kindness, if | |
| 6627 he has not yet repaid the debt. Now there are two whose favors no man can sufficiently repay, viz. God and man's father, as | |
| 6628 stated in Ethic. viii, 14. Therefore it is that there are only two affirmative precepts; one about the honor due to parents, | |
| 6629 the other about the celebration of the Sabbath in memory of the Divine favor. | |
| 6630 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 ad 1"><a name="37904" shape="rect"><span class="ref">[37904] Iª-IIae q. 100 a. 7 ad 1</span></a> Ad primum | |
| 6631 ergo dicendum quod semper ad affirmationem sequitur negatio | |
| 6632 oppositi, non autem semper ad negationem unius oppositi sequitur | |
| 6633 affirmatio alterius. Sequitur enim, si est album, non est nigrum, | |
| 6634 non tamen sequitur, si non est nigrum, ergo est album, quia ad | |
| 6635 plura sese extendit negatio quam affirmatio. Et inde est etiam quod | |
| 6636 non esse faciendum iniuriam, quod pertinet ad praecepta negativa, | |
| 6637 ad plures personas se extendit, secundum primum dictamen rationis, | |
| 6638 quam esse debitum ut alicui obsequium vel beneficium impendatur. | |
| 6639 Inest autem primo dictamen rationis quod homo debitor est beneficii | |
| 6640 vel obsequii exhibendi illis a quibus beneficia accepit, si nondum | |
| 6641 recompensavit. Duo autem sunt quorum beneficiis sufficienter nullus | |
| 6642 recompensare potest, scilicet Deus et pater, ut dicitur in VIII | |
| 6643 Ethic. Et ideo sola duo praecepta affirmativa ponuntur, unum de | |
| 6644 honoratione parentum; aliud de celebratione sabbati in | |
| 6645 commemorationem divini beneficii.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p10"> | |
| 6646 <b>Reply to Objection 2:</b> The reasons for the purely moral precepts are manifest; hence there was no need to add the reason. But some of the precepts | |
| 6647 include ceremonial matter, or a determination of a general moral precept; thus the first precept includes the determination, | |
| 6648 "Thou shalt not make a graven thing"; and in the third precept the Sabbath-day is fixed. Consequently there was need to state | |
| 6649 the reason in each case. | |
| 6650 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 ad 2"><a name="37905" shape="rect"><span class="ref">[37905] Iª-IIae q. 100 a. 7 ad 2</span></a> Ad secundum | |
| 6651 dicendum quod illa praecepta quae sunt pure moralia, habent | |
| 6652 manifestam rationem, unde non oportuit quod in eis aliqua ratio | |
| 6653 adderetur. Sed quibusdam praeceptis additur caeremoniale, vel | |
| 6654 determinativum praecepti moralis communis, sicut in primo | |
| 6655 praecepto, non facies sculptile; et in tertio praecepto | |
| 6656 determinatur dies sabbati. Et ideo utrobique oportuit rationem | |
| 6657 assignari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p11"> | |
| 6658 <b>Reply to Objection 3:</b> Generally speaking, men direct their actions to some point of utility. Consequently in those precepts in which it seemed | |
| 6659 that there would be no useful result, or that some utility might be hindered, it was necessary to add a promise of reward. | |
| 6660 And since parents are already on the way to depart from us, no benefit is expected from them: wherefore a promise of reward | |
| 6661 is added to the precept about honoring one's parents. The same applies to the precept | |
| 6662 forbidding idolatry: since thereby it seemed that men were hindered from receiving the apparent benefit which they think they | |
| 6663 can get by entering into a compact with the demons. | |
| 6664 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 ad 3"><a name="37906" shape="rect"><span class="ref">[37906] Iª-IIae q. 100 a. 7 ad 3</span></a> Ad tertium | |
| 6665 dicendum quod homines ut plurimum actus suos ad aliquam utilitatem | |
| 6666 ordinant. Et ideo in illis praeceptis necesse fuit promissionem | |
| 6667 praemii apponere, ex quibus videbatur nulla utilitas sequi, vel | |
| 6668 aliqua utilitas impediri. Quia vero parentes sunt iam in recedendo, | |
| 6669 ab eis non expectatur utilitas. Et ideo praecepto de honore | |
| 6670 parentum additur promissio. Similiter etiam praecepto de | |
| 6671 prohibitione idololatriae, quia per hoc videbatur impediri apparens | |
| 6672 utilitas quam homines credunt se posse consequi per pactum cum | |
| 6673 Daemonibus initum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p12"> | |
| 6674 <b>Reply to Objection 4:</b> Punishments are necessary against those who are prone to evil, as stated in Ethic. x, 9. Wherefore a threat of punishment | |
| 6675 is only affixed to those precepts of the law which forbade evils to which men were prone. Now men were prone to idolatry by | |
| 6676 reason of the general custom of the nations. Likewise men are prone to perjury on account of the frequent use of oaths. Hence | |
| 6677 it is that a threat is affixed to the first two precepts. | |
| 6678 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 ad 4"><a name="37907" shape="rect"><span class="ref">[37907] Iª-IIae q. 100 a. 7 ad 4</span></a> Ad quartum | |
| 6679 dicendum quod poenae praecipue necessariae sunt contra illos qui | |
| 6680 sunt proni ad malum, ut dicitur in X Ethic. Et ideo illis solis | |
| 6681 praeceptis legis additur comminatio poenarum, in quibus erat | |
| 6682 pronitas ad malum. Erant autem homines proni ad idololatriam, | |
| 6683 propter generalem consuetudinem gentium. Et similiter sunt etiam | |
| 6684 homines proni ad periurium, propter frequentiam iuramenti. Et ideo | |
| 6685 primis duobus praeceptis adiungitur comminatio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A7-p13"> | |
| 6686 <b>Reply to Objection 5:</b> The commandment about the Sabbath was made in memory of a past blessing. Wherefore special mention of the memory is made | |
| 6687 therein. Or again, the commandment about the Sabbath has a determination affixed to it that does not belong to the natural | |
| 6688 law, wherefore this precept needed a special admonition. | |
| 6689 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 7 ad 5"><a name="37908" shape="rect"><span class="ref">[37908] Iª-IIae q. 100 a. 7 ad 5</span></a> Ad quintum | |
| 6690 dicendum quod praeceptum de sabbato ponitur ut commemorativum | |
| 6691 beneficii praeteriti. Et ideo specialiter in eo fit mentio de | |
| 6692 memoria. Vel quia praeceptum de sabbato habet determinationem | |
| 6693 adiunctam quae non est de lege naturae; et ideo hoc praeceptum | |
| 6694 speciali admonitione indiguit.</p></div></div></div><div id="FS_Q100_A8" class="div4"><h4 id="FS_Q100_A8-p0.1">Q. 100. A. 8. Whether the precepts of the decalogue are dispensable?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p2"> | |
| 6695 <b>Objection 1:</b> It would seem that the precepts of the decalogue are dispensable. For the precepts of the decalogue belong to the natural | |
| 6696 law. But the natural law fails in some cases and is changeable, like human nature, as the Philosopher says (Ethic. v, 7). | |
| 6697 Now the failure of law to apply in certain particular cases is a reason for dispensation, as stated above ( | |
| 6698 <a href="#FS_Q96_A6" id="FS_Q100_A8-p2.1" shape="rect">Q[96], A[6]</a>; | |
| 6699 <a href="#FS_Q97_A4" id="FS_Q100_A8-p2.2" shape="rect"> Q[97], A[4]</a>). Therefore a dispensation can be | |
| 6700 granted in the precepts of the decalogue. | |
| 6701 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 arg. 1"><a name="37909" shape="rect"><span class="ref">[37909] Iª-IIae q. 100 a. 8 arg. 1</span></a> Ad octavum | |
| 6702 sic proceditur. Videtur quod praecepta Decalogi sint dispensabilia. | |
| 6703 Praecepta enim Decalogi sunt de iure naturali. Sed iustum naturale | |
| 6704 in aliquibus deficit, et mutabile est, sicut et natura humana, ut | |
| 6705 philosophus dicit, in V Ethic. Defectus autem legis in aliquibus | |
| 6706 particularibus casibus est ratio dispensandi, ut supra dictum est. | |
| 6707 Ergo in praeceptis Decalogi potest fieri dispensatio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p3"> | |
| 6708 <b>Objection 2:</b> Further, man stands in the same relation to human law as God does to Divine law. But man can dispense with the precepts of | |
| 6709 a law made by man. Therefore, since the precepts of the decalogue are ordained by God, it seems that God can dispense with | |
| 6710 them. Now our superiors are God's viceregents on earth; for the Apostle says ( | |
| 6711 <a class="scripRef" id="FS_Q100_A8-p3.1" href="./asv.html#iiCor.2.10" target="asv">2 Cor. 2:10</a>): "For what I have pardoned, if I have pardoned anything, for your sakes have I done it in the person of | |
| 6712 Christ." Therefore superiors can dispense with the precepts of the decalogue. | |
| 6713 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 arg. 2"><a name="37910" shape="rect"><span class="ref">[37910] Iª-IIae q. 100 a. 8 arg. 2</span></a> Praeterea, | |
| 6714 sicut se habet homo ad legem humanam, ita se habet Deus ad legem | |
| 6715 datam divinitus. Sed homo potest dispensare in praeceptis legis | |
| 6716 quae homo statuit. Ergo, cum praecepta Decalogi sint instituta a | |
| 6717 Deo, videtur quod Deus in eis possit dispensare. Sed praelati vice | |
| 6718 Dei funguntur in terris, dicit enim apostolus, II ad Cor. II, | |
| 6719 <i>nam et ego, si quid donavi, propter vos donavi in persona | |
| 6720 Christi</i>. Ergo etiam praelati possunt in praeceptis Decalogi | |
| 6721 dispensare.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p4"> | |
| 6722 <b>Objection 3:</b> Further, among the precepts of the decalogue is one forbidding murder. But it seems that a dispensation is given by men in | |
| 6723 this precept: for instance, when according to the prescription of human law, such as evil-doers or enemies are lawfully slain. | |
| 6724 Therefore the precepts of the decalogue are dispensable. | |
| 6725 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 arg. 3"><a name="37911" shape="rect"><span class="ref">[37911] Iª-IIae q. 100 a. 8 arg. 3</span></a> Praeterea, | |
| 6726 inter praecepta Decalogi continetur prohibitio homicidii. Sed in | |
| 6727 isto praecepto videtur dispensari per homines, puta cum, secundum | |
| 6728 praeceptum legis humanae, homines licite occiduntur, puta | |
| 6729 malefactores vel hostes. Ergo praecepta Decalogi sunt | |
| 6730 dispensabilia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p5"> | |
| 6731 <b>Objection 4:</b> Further, the observance of the Sabbath is ordained by a precept of the decalogue. But a dispensation was granted in this | |
| 6732 precept; for it is written ( | |
| 6733 <a class="scripRef" id="FS_Q100_A8-p5.1" href="./asv.html#iMacc.2.4" target="asv">1 Macc. 2:4</a>): "And they determined in that day, saying: Whosoever shall come up to fight against us on the Sabbath-day, we will fight | |
| 6734 against him." Therefore the precepts of the decalogue are dispensable. | |
| 6735 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 arg. 4"><a name="37912" shape="rect"><span class="ref">[37912] Iª-IIae q. 100 a. 8 arg. 4</span></a> Praeterea, | |
| 6736 observatio sabbati continetur inter praecepta Decalogi. Sed in hoc | |
| 6737 praecepto fuit dispensatum, dicitur enim I Machab. II, <i>et | |
| 6738 cogitaverunt in die illa dicentes, omnis homo quicumque venerit ad | |
| 6739 nos in bello die sabbatorum, pugnemus adversus eum</i>. Ergo | |
| 6740 praecepta Decalogi sunt dispensabilia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p6"> | |
| 6741 <b>On the contrary,</b> are the words of | |
| 6742 <a class="scripRef" id="FS_Q100_A8-p6.1" href="./asv.html#Isa.24.5" target="asv"> Is. 24:5, </a> where some are reproved for that "they have changed the ordinance, they have broken the everlasting covenant"; which, seemingly, | |
| 6743 apply principally to the precepts of the decalogue. Therefore the precepts of the decalogue cannot be changed by dispensation. | |
| 6744 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 s. c."><a name="37913" shape="rect"><span class="ref">[37913] Iª-IIae q. 100 a. 8 s. c.</span></a> Sed contra | |
| 6745 est quod dicitur Isaiae XXIV, quidam reprehenduntur de hoc quod | |
| 6746 mutaverunt ius, dissipaverunt foedus sempiternum, quod maxime | |
| 6747 videtur intelligendum de praeceptis Decalogi. Ergo praecepta | |
| 6748 Decalogi mutari per dispensationem non possunt.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A8-p7"> | |
| 6749 <b>I answer that,</b> As stated above ( | |
| 6750 <a href="#FS_Q96_A6" id="FS_Q100_A8-p7.1" shape="rect">Q[96], A[6]</a>; | |
| 6751 <a href="#FS_Q97_A4" id="FS_Q100_A8-p7.2" shape="rect"> Q[97], A[4]</a>), precepts admit of dispensation, when there occurs a particular case in which, if the letter of the law be observed, the | |
| 6752 intention of the lawgiver is frustrated. Now the intention of every lawgiver is directed first and chiefly to the common good; | |
| 6753 secondly, to the order of justice and virtue, whereby the common good is preserved and attained. If therefore there by | |
| 6754 any precepts which contain the very preservation of the common good, or the very order of justice and virtue, such precepts | |
| 6755 contain the intention of the lawgiver, and therefore are indispensable. For instance, if in some community a law were enacted, | |
| 6756 such as this---that no man should work for the destruction of the commonwealth, or betray the state to its enemies, or that | |
| 6757 no man should do anything unjust or evil, such precepts would not admit of dispensation. But if other precepts were enacted, | |
| 6758 subordinate to the above, and determining certain special modes of procedure, these latter precepts would admit of dispensation, | |
| 6759 in so far as the omission of these precepts in certain cases would not be prejudicial to the former precepts which contain | |
| 6760 the intention of the lawgiver. For instance if, for the safeguarding of the commonwealth, it were enacted in some city that | |
| 6761 from each ward some men should keep watch as sentries in case of siege, some might be dispensed from this on account of | |
| 6762 some greater utility. | |
| 6763 </p><p id="FS_Q100_A8-p8"> Now the precepts of the decalogue contain the very intention of the lawgiver, who is God. For the precepts of the first table, | |
| 6764 which direct us to God, contain the very order to the common and final good, which is God; while the precepts of the second | |
| 6765 table contain the order of justice to be observed among men, that nothing undue be done to anyone, and that each one be given | |
| 6766 his due; for it is in this sense that we are to take the precepts of the decalogue. Consequently the | |
| 6767 precepts of the decalogue admit of no dispensation whatever. | |
| 6768 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 co."><a name="37914" shape="rect"><span class="ref">[37914] Iª-IIae q. 100 a. 8 co.</span></a> Respondeo | |
| 6769 dicendum quod, sicut supra dictum est, tunc in praeceptis debet | |
| 6770 fieri dispensatio, quando occurrit aliquis particularis casus in | |
| 6771 quo, si verbum legis observetur, contrariatur intentioni | |
| 6772 legislatoris. Intentio autem legislatoris cuiuslibet ordinatur | |
| 6773 primo quidem et principaliter ad bonum commune; secundo autem, ad | |
| 6774 ordinem iustitiae et virtutis, secundum quem bonum commune | |
| 6775 conservatur, et ad ipsum pervenitur. Si qua ergo praecepta dentur | |
| 6776 quae contineant ipsam conservationem boni communis, vel ipsum | |
| 6777 ordinem iustitiae et virtutis; huiusmodi praecepta continent | |
| 6778 intentionem legislatoris, et ideo indispensabilia sunt. Puta si | |
| 6779 poneretur hoc praeceptum in aliqua communitate, quod nullus | |
| 6780 destrueret rempublicam, neque proderet civitatem hostibus, sive | |
| 6781 quod nullus faceret aliquid iniuste vel male; huiusmodi praecepta | |
| 6782 essent indispensabilia. Sed si aliqua alia praecepta traderentur | |
| 6783 ordinata ad ista praecepta, quibus determinantur aliqui speciales | |
| 6784 modi, in talibus praeceptis dispensatio posset fieri; inquantum per | |
| 6785 omissionem huiusmodi praeceptorum in aliquibus casibus, non fieret | |
| 6786 praeiudicium primis praeceptis, quae continent intentionem | |
| 6787 legislatoris. Puta si, ad conservationem reipublicae, statueretur | |
| 6788 in aliqua civitate quod de singulis vicis aliqui vigilarent ad | |
| 6789 custodiam civitatis obsessae; posset cum aliquibus dispensari | |
| 6790 propter aliquam maiorem utilitatem. Praecepta autem Decalogi | |
| 6791 continent ipsam intentionem legislatoris, scilicet Dei. Nam | |
| 6792 praecepta primae tabulae, quae ordinant ad Deum, continent ipsum | |
| 6793 ordinem ad bonum commune et finale, quod Deus est; praecepta autem | |
| 6794 secundae tabulae continent ipsum ordinem iustitiae inter homines | |
| 6795 observandae, ut scilicet nulli fiat indebitum, et cuilibet reddatur | |
| 6796 debitum; secundum hanc enim rationem sunt intelligenda praecepta | |
| 6797 Decalogi. Et ideo praecepta Decalogi sunt omnino | |
| 6798 indispensabilia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p9"> | |
| 6799 <b>Reply to Objection 1:</b> The Philosopher is not speaking of the natural law which contains the very order of justice: for it is a never-failing principle | |
| 6800 that "justice should be preserved." But he is speaking in reference to certain fixed modes of observing justice, which fail | |
| 6801 to apply in certain cases. | |
| 6802 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 ad 1"><a name="37915" shape="rect"><span class="ref">[37915] Iª-IIae q. 100 a. 8 ad 1</span></a> Ad primum | |
| 6803 ergo dicendum quod philosophus non loquitur de iusto naturali quod | |
| 6804 continet ipsum ordinem iustitiae, hoc enim nunquam deficit, | |
| 6805 iustitiam esse servandam. Sed loquitur quantum ad determinatos | |
| 6806 modos observationis iustitiae, qui in aliquibus fallunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p10"> | |
| 6807 <b>Reply to Objection 2:</b> As the Apostle says ( | |
| 6808 <a class="scripRef" id="FS_Q100_A8-p10.1" href="./asv.html#iiTim.2.13" target="asv">2 Tim. 2:13</a>), "God continueth faithful, He cannot deny Himself." But He would deny Himself if He were to do away with the very order | |
| 6809 of His own justice, since He is justice itself. Wherefore God cannot dispense a man so that it be lawful for him not to direct | |
| 6810 himself to God, or not to be subject to His justice, even in those matters in which men are directed to one another. | |
| 6811 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 ad 2"><a name="37916" shape="rect"><span class="ref">[37916] Iª-IIae q. 100 a. 8 ad 2</span></a> Ad secundum | |
| 6812 dicendum quod, sicut apostolus dicit, II ad Tim. II, <i>Deus | |
| 6813 fidelis permanet, negare seipsum non potest</i>. Negaret autem | |
| 6814 seipsum, si ipsum ordinem suae iustitiae auferret, cum ipse sit | |
| 6815 ipsa iustitia. Et ideo in hoc Deus dispensare non potest, ut homini | |
| 6816 liceat non ordinate se habere ad Deum, vel non subdi ordini | |
| 6817 iustitiae eius, etiam in his secundum quae homines ad invicem | |
| 6818 ordinantur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A8-p11"> | |
| 6819 <b>Reply to Objection 3:</b> The slaying of a man is forbidden in the decalogue, in so far as it bears the character of something undue: for in this sense | |
| 6820 the precept contains the very essence of justice. Human law cannot make it lawful for a man to be slain unduly. But it is | |
| 6821 not undue for evil-doers or foes of the common weal to be slain: hence this is not contrary to the precept of the decalogue; | |
| 6822 and such a killing is no murder as forbidden by that precept, as Augustine | |
| 6823 observes (De Lib. Arb. i, 4). In like manner when a man's property is taken from him, if it be due that he should lose it, | |
| 6824 this is not theft or robbery as forbidden by the decalogue. | |
| 6825 </p><p id="FS_Q100_A8-p12"> Consequently when the children of Israel, by God's command, took away the spoils of the Egyptians, this was not theft; since | |
| 6826 it was due to them by the sentence of God. Likewise when Abraham consented to slay his son, he did not consent to murder, | |
| 6827 because his son was due to be slain by the command of God, Who is Lord of life and death: for He it is Who inflicts the punishment | |
| 6828 of death on all men, both godly and ungodly, on account of the sin of our first parent, and if a man be | |
| 6829 the executor of that sentence by Divine authority, he will be no murderer any more than God would be. Again Osee, by taking | |
| 6830 unto himself a wife of fornications, or an adulterous woman, was not guilty either of adultery or of fornication: because | |
| 6831 he took unto himself one who was his by command of God, Who is the Author of the institution of marriage. | |
| 6832 </p><p id="FS_Q100_A8-p13"> Accordingly, therefore, the precepts of the decalogue, as to the essence of justice which they contain, are unchangeable: | |
| 6833 but as to any determination by application to individual actions---for instance, that this or that be murder, theft or adultery, | |
| 6834 or not---in this point they admit of change; sometimes by Divine authority alone, namely, in such matters as are exclusively | |
| 6835 of Divine institution, as marriage and the like; sometimes also by human authority, namely in such matters | |
| 6836 as are subject to human jurisdiction: for in this respect men stand in the place of God: and yet not in all respects. | |
| 6837 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 ad 3"><a name="37917" shape="rect"><span class="ref">[37917] Iª-IIae q. 100 a. 8 ad 3</span></a> Ad tertium | |
| 6838 dicendum quod occisio hominis prohibetur in Decalogo secundum quod | |
| 6839 habet rationem indebiti, sic enim praeceptum continet ipsam | |
| 6840 rationem iustitiae. Lex autem humana hoc concedere non potest, quod | |
| 6841 licite homo indebite occidatur. Sed malefactores occidi, vel hostes | |
| 6842 reipublicae, hoc non est indebitum. Unde hoc non contrariatur | |
| 6843 praecepto Decalogi, nec talis occisio est homicidium, quod | |
| 6844 praecepto Decalogi prohibetur, ut Augustinus dicit, in I de Lib. | |
| 6845 Arb. Et similiter si alicui auferatur quod suum erat, si debitum | |
| 6846 est quod ipsum amittat, hoc non est furtum vel rapina, quae | |
| 6847 praecepto Decalogi prohibentur. Et ideo quando filii Israel | |
| 6848 praecepto Dei tulerunt Aegyptiorum spolia, non fuit furtum, quia | |
| 6849 hoc eis debebatur ex sententia Dei. Similiter etiam Abraham, cum | |
| 6850 consensit occidere filium, non consensit in homicidium, quia | |
| 6851 debitum erat eum occidi per mandatum Dei, qui est dominus vitae et | |
| 6852 mortis. Ipse enim est qui poenam mortis infligit omnibus hominibus, | |
| 6853 iustis et iniustis, pro peccato primi parentis, cuius sententiae si | |
| 6854 homo sit executor auctoritate divina, non erit homicida, sicut nec | |
| 6855 Deus. Et similiter etiam Osee, accedens ad uxorem fornicariam, vel | |
| 6856 ad mulierem adulteram, non est moechatus nec fornicatus, quia | |
| 6857 accessit ad eam quae sua erat secundum mandatum divinum, qui est | |
| 6858 auctor institutionis matrimonii. Sic igitur praecepta ipsa | |
| 6859 Decalogi, quantum ad rationem iustitiae quam continent, immutabilia | |
| 6860 sunt. Sed quantum ad aliquam determinationem per applicationem ad | |
| 6861 singulares actus, ut scilicet hoc vel illud sit homicidium, furtum | |
| 6862 vel adulterium, aut non, hoc quidem est mutabile, quandoque sola | |
| 6863 auctoritate divina, in his scilicet quae a solo Deo sunt instituta, | |
| 6864 sicut in matrimonio, et in aliis huiusmodi; quandoque etiam | |
| 6865 auctoritate humana, sicut in his quae sunt commissa hominum | |
| 6866 iurisdictioni. Quantum enim ad hoc, homines gerunt vicem Dei, non | |
| 6867 autem quantum ad omnia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A8-p14"> | |
| 6868 <b>Reply to Objection 4:</b> This determination was an interpretation rather than a dispensation. For a man is not taken to break the Sabbath, if he does | |
| 6869 something necessary for human welfare; as Our Lord proves ( | |
| 6870 <a class="scripRef" id="FS_Q100_A8-p14.1" href="./asv.html#Matt.12.3" target="asv">Mat. 12:3, </a> seqq.). | |
| 6871 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 8 ad 4"><a name="37918" shape="rect"><span class="ref">[37918] Iª-IIae q. 100 a. 8 ad 4</span></a> Ad quartum | |
| 6872 dicendum quod illa excogitatio magis fuit interpretatio praecepti | |
| 6873 quam dispensatio. Non enim intelligitur violare sabbatum qui facit | |
| 6874 opus quod est necessarium ad salutem humanam; sicut dominus probat, | |
| 6875 Matth. XII.</p></div></div></div><div id="FS_Q100_A9" class="div4"><h4 id="FS_Q100_A9-p0.1">Q. 100. A. 9. Whether the mode of virtue falls under the precept of the law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p2"> | |
| 6876 <b>Objection 1:</b> It would seem that the mode of virtue falls under the precept of the law. For the mode of virtue is that deeds of justice | |
| 6877 should be done justly, that deeds of fortitude should be done bravely, and in like manner as to the other virtues. But it | |
| 6878 is commanded ( | |
| 6879 <a class="scripRef" id="FS_Q100_A9-p2.1" href="./asv.html#Deut.26.20" target="asv">Dt. 26:20</a>) that "thou shalt follow justly after that which is just." Therefore the mode of virtue falls under the precept. | |
| 6880 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 arg. 1"><a name="37919" shape="rect"><span class="ref">[37919] Iª-IIae q. 100 a. 9 arg. 1</span></a> Ad nonum | |
| 6881 sic proceditur. Videtur quod modus virtutis cadat sub praecepto | |
| 6882 legis. Est enim modus virtutis ut aliquis iuste operetur iusta, et | |
| 6883 fortiter fortia, et similiter de aliis virtutibus. Sed Deut. XVI | |
| 6884 praecipitur, <i>iuste quod iustum est exequeris</i>. Ergo modus | |
| 6885 virtutis cadit sub praecepto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p3"> | |
| 6886 <b>Objection 2:</b> Further, that which belongs to the intention of the lawgiver comes chiefly under the precept. But the intention of the lawgiver | |
| 6887 is directed chiefly to make men virtuous, as stated in Ethic. ii: and it belongs to a virtuous man to act virtuously. Therefore | |
| 6888 the mode of virtue falls under the precept. | |
| 6889 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 arg. 2"><a name="37920" shape="rect"><span class="ref">[37920] Iª-IIae q. 100 a. 9 arg. 2</span></a> Praeterea, | |
| 6890 illud maxime cadit sub praecepto quod est de intentione | |
| 6891 legislatoris. Sed intentio legislatoris ad hoc principaliter fertur | |
| 6892 ut homines faciat virtuosos, sicut dicitur in II Ethic. Virtuosi | |
| 6893 autem est virtuose agere. Ergo modus virtutis cadit sub | |
| 6894 praecepto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p4"> | |
| 6895 <b>Objection 3:</b> Further, the mode of virtue seems to consist properly in working willingly and with pleasure. But this falls under a precept | |
| 6896 of the Divine law, for it is written ( | |
| 6897 <a class="scripRef" id="FS_Q100_A9-p4.1" href="./asv.html#Ps.99.2" target="asv">Ps. 99:2</a>): "Serve ye the Lord with gladness"; and ( | |
| 6898 <a class="scripRef" id="FS_Q100_A9-p4.2" href="./asv.html#iiCor.9.7" target="asv">2 Cor. 9:7</a>): "Not with sadness or necessity: for God loveth a cheerful giver"; whereupon the gloss says: "Whatever ye do, do gladly; | |
| 6899 and then you will do it well; whereas if you do it sorrowfully, it is done | |
| 6900 in thee, not by thee." Therefore the mode of virtue falls under the precept of the law. | |
| 6901 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 arg. 3"><a name="37921" shape="rect"><span class="ref">[37921] Iª-IIae q. 100 a. 9 arg. 3</span></a> Praeterea, | |
| 6902 modus virtutis proprie esse videtur ut aliquis voluntarie et | |
| 6903 delectabiliter operetur. Sed hoc cadit sub praecepto legis divinae, | |
| 6904 dicitur enim in Psalmo XCIX, <i>servite domino in laetitia</i>; et | |
| 6905 II ad Cor. IX, <i>non ex tristitia aut ex necessitate, hilarem enim | |
| 6906 datorem diligit Deus</i>; ubi Glossa dicit, <i>quidquid boni facis, | |
| 6907 cum hilaritate fac, et tunc bene facis, si autem cum tristitia | |
| 6908 facis, fit de te, non tu facis</i>. Ergo modus virtutis cadit sub | |
| 6909 praecepto legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p5"> | |
| 6910 <b>On the contrary,</b> No man can act as a virtuous man acts unless he has the habit of virtue, as the Philosopher explains (Ethic. ii, 4; v, 8). | |
| 6911 Now whoever transgresses a precept of the law, deserves to be punished. Hence it would follow that a man who has not the habit | |
| 6912 of virtue, would deserve to be punished, whatever he does. But this is contrary to the intention of the law, which aims at | |
| 6913 leading man to virtue, by habituating him to good works. Therefore the mode of virtue | |
| 6914 does not fall under the precept. | |
| 6915 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 s. c."><a name="37922" shape="rect"><span class="ref">[37922] Iª-IIae q. 100 a. 9 s. c.</span></a> Sed contra, | |
| 6916 nullus potest operari eo modo quo operatur virtuosus, nisi habeat | |
| 6917 habitum virtutis; ut patet per philosophum, in II et V Ethic. | |
| 6918 Quicumque autem transgreditur praeceptum legis, meretur poenam. | |
| 6919 Sequeretur ergo quod ille qui non habet habitum virtutis, quidquid | |
| 6920 faceret, mereretur poenam. Hoc autem est contra intentionem legis, | |
| 6921 quae intendit hominem, assuefaciendo ad bona opera, inducere ad | |
| 6922 virtutem. Non ergo modus virtutis cadit sub praecepto.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A9-p6"> | |
| 6923 <b>I answer that,</b> As stated above ( | |
| 6924 <a href="#FS_Q90_A3" id="FS_Q100_A9-p6.1" shape="rect">Q[90], A[3]</a>, ad 2), a precept of law has compulsory power. Hence that on which the compulsion of the law is brought to bear, falls directly | |
| 6925 under the precept of the law. Now the law compels through fear of punishment, as stated in Ethic. x, 9, because that properly | |
| 6926 falls under the precept of the law, for which the penalty of the law is inflicted. But Divine law and human law are differently | |
| 6927 situated as to the | |
| 6928 appointment of penalties; since the penalty of the law is inflicted only for those things which come under the judgment of | |
| 6929 the lawgiver; for the law punishes in accordance with the verdict given. Now man, the framer of human law, is competent to | |
| 6930 judge only of outward acts; because "man seeth those things that appear," according to | |
| 6931 <a class="scripRef" id="FS_Q100_A9-p6.2" href="./asv.html#iKgs.16.7" target="asv">1 Kings 16:7</a>: while God alone, the framer of the Divine law, is competent to judge of the inward movements of wills, according to | |
| 6932 <a class="scripRef" id="FS_Q100_A9-p6.3" href="./asv.html#Ps.7.10" target="asv"> Ps. | |
| 6933 7:10 | |
| 6934 </a>: "The searcher of hearts and reins is God." | |
| 6935 </p><p id="FS_Q100_A9-p7"> Accordingly, therefore, we must say that the mode of virtue is in some sort regarded both by human and by Divine law; in | |
| 6936 some respect it is regarded by the Divine, but not by the human law; and in another way, it is regarded neither by the human | |
| 6937 nor by the Divine law. Now the mode of virtue consists in three things, as the Philosopher states in Ethic. ii. The first | |
| 6938 is that man should act "knowingly": and this is subject to the judgment of both Divine and human law; because what | |
| 6939 a man does in ignorance, he does accidentally. Hence according to both human and Divine law, certain things are judged in | |
| 6940 respect of ignorance to be punishable or pardonable. | |
| 6941 </p><p id="FS_Q100_A9-p8"> The second point is that a man should act "deliberately," i.e. "from choice, choosing that particular action for its own | |
| 6942 sake"; wherein a twofold internal movement is implied, of volition and of intention, about which we have spoken above (QQ[8], | |
| 6943 12): and concerning these two, Divine law alone, and not human law, is competent to judge. For human law does not punish the | |
| 6944 man who wishes to slay, and slays not: whereas the Divine law does, according to | |
| 6945 <a class="scripRef" id="FS_Q100_A9-p8.1" href="./asv.html#Matt.5.22" target="asv"> Mat. 5:22</a>: | |
| 6946 "Whosoever is angry with his brother, shall be in danger of the judgment." | |
| 6947 </p><p id="FS_Q100_A9-p9"> The third point is that he should "act from a firm and immovable principle": which firmness belongs properly to a habit, | |
| 6948 and implies that the action proceeds from a rooted habit. In this respect, the mode of virtue does not fall under the precept | |
| 6949 either of Divine or of human law, since neither by man nor by God is he punished as breaking the law, who gives due honor | |
| 6950 to his parents and yet has not the habit of filial piety. | |
| 6951 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 co."><a name="37923" shape="rect"><span class="ref">[37923] Iª-IIae q. 100 a. 9 co.</span></a> Respondeo | |
| 6952 dicendum quod, sicut supra dictum est, praeceptum legis habet vim | |
| 6953 coactivam. Illud ergo directe cadit sub praecepto legis, ad quod | |
| 6954 lex cogit. Coactio autem legis est per metum poenae, ut dicitur X | |
| 6955 Ethic., nam illud proprie cadit sub praecepto legis, pro quo poena | |
| 6956 legis infligitur. Ad instituendam autem poenam aliter se habet lex | |
| 6957 divina, et lex humana. Non enim poena legis infligitur nisi pro | |
| 6958 illis de quibus legislator habet iudicare, quia ex iudicio lex | |
| 6959 punit. Homo autem, qui est legis lator humanae, non habet iudicare | |
| 6960 nisi de exterioribus actibus, quia <i>homines vident ea quae | |
| 6961 parent</i>, ut dicitur I Reg. XVI. Sed solius Dei, qui est lator | |
| 6962 legis divinae est iudicare de interioribus motibus voluntatum; | |
| 6963 secundum illud Psalmi VII, <i>scrutans corda et renes Deus</i>. | |
| 6964 Secundum hoc igitur dicendum est quod modus virtutis quantum ad | |
| 6965 aliquid respicitur a lege humana et divina; quantum ad aliquid | |
| 6966 autem, a lege divina sed non a lege humana; quantum ad aliquid | |
| 6967 vero, nec a lege humana nec a lege divina. Modus autem virtutis in | |
| 6968 tribus consistit, secundum philosophum, in II Ethic. Quorum primum | |
| 6969 est, si aliquis operetur sciens. Hoc autem diiudicatur et a lege | |
| 6970 divina et a lege humana. Quod enim aliquis facit ignorans, per | |
| 6971 accidens facit. Unde secundum ignorantiam aliqua diiudicantur ad | |
| 6972 poenam vel ad veniam, tam secundum legem humanam quam secundum | |
| 6973 legem divinam. Secundum autem est ut aliquis operetur volens, vel | |
| 6974 eligens et propter hoc eligens; in quo importatur duplex motus | |
| 6975 interior, scilicet voluntatis et intentionis, de quibus supra | |
| 6976 dictum est. Et ista duo non diiudicat lex humana, sed solum lex | |
| 6977 divina. Lex enim humana non punit eum qui vult occidere et non | |
| 6978 occidit, punit autem eum lex divina, secundum illud Matth. V, | |
| 6979 <i>qui irascitur fratri suo, reus erit iudicio</i>. Tertium autem | |
| 6980 est ut firme et immobiliter habeat et operetur. Et ista firmitas | |
| 6981 proprie pertinet ad habitum, ut scilicet aliquis ex habitu radicato | |
| 6982 operetur. Et quantum ad hoc, modus virtutis non cadit sub praecepto | |
| 6983 neque legis divinae neque legis humanae, neque enim ab homine neque | |
| 6984 a Deo punitur tanquam praecepti transgressor, qui debitum honorem | |
| 6985 impendit parentibus, quamvis non habeat habitum pietatis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p10"> | |
| 6986 <b>Reply to Objection 1:</b> The mode of doing acts of justice, which falls under the precept, is that they be done in accordance with right; but not | |
| 6987 that they be done from the habit of justice. | |
| 6988 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 ad 1"><a name="37924" shape="rect"><span class="ref">[37924] Iª-IIae q. 100 a. 9 ad 1</span></a> Ad primum | |
| 6989 ergo dicendum quod modus faciendi actum iustitiae qui cadit sub | |
| 6990 praecepto, est ut fiat aliquid secundum ordinem iuris, non autem | |
| 6991 quod fiat ex habitu iustitiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p11"> | |
| 6992 <b>Reply to Objection 2:</b> The intention of the lawgiver is twofold. His aim, in the first place, is to lead men to something by the precepts of the | |
| 6993 law: and this is virtue. Secondly, his intention is brought to bear on the matter itself of the precept: and this is something | |
| 6994 leading or disposing to virtue, viz. an act of virtue. For the end of the precept and the matter of the precept are not the | |
| 6995 same: just as neither in other things is the end the same as that which conduces | |
| 6996 to the end. | |
| 6997 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 ad 2"><a name="37925" shape="rect"><span class="ref">[37925] Iª-IIae q. 100 a. 9 ad 2</span></a> Ad secundum | |
| 6998 dicendum quod intentio legislatoris est de duobus. De uno quidem, | |
| 6999 ad quod intendit per praecepta legis inducere, et hoc est virtus. | |
| 7000 Aliud autem est de quo intendit praeceptum ferre, et hoc est id | |
| 7001 quod ducit vel disponit ad virtutem, scilicet actus virtutis. Non | |
| 7002 enim idem est finis praecepti et id de quo praeceptum datur, sicut | |
| 7003 neque in aliis rebus idem est finis et quod est ad finem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A9-p12"> | |
| 7004 <b>Reply to Objection 3:</b> That works of virtue should be done without sadness, falls under the precept of the Divine law; for whoever works with sadness | |
| 7005 works unwillingly. But to work with pleasure, i.e. joyfully or cheerfully, in one respect falls under the precept, viz. in | |
| 7006 so far as pleasure ensues from the love of God and one's neighbor (which love falls under the precept), and love causes pleasure: | |
| 7007 and in another respect does not fall under the precept, in so far as | |
| 7008 pleasure ensues from a habit; for "pleasure taken in a work proves the existence of a habit," as stated in Ethic. ii, 3. For | |
| 7009 an act may give pleasure either on account of its end, or through its proceeding from a becoming habit. | |
| 7010 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 9 ad 3"><a name="37926" shape="rect"><span class="ref">[37926] Iª-IIae q. 100 a. 9 ad 3</span></a> Ad tertium | |
| 7011 dicendum quod operari sine tristitia opus virtutis, cadit sub | |
| 7012 praecepto legis divinae, quia quicumque cum tristitia operatur, non | |
| 7013 volens operatur. Sed delectabiliter operari, sive cum laetitia vel | |
| 7014 hilaritate, quodammodo cadit sub praecepto, scilicet secundum quod | |
| 7015 sequitur delectatio ex dilectione Dei et proximi, quae cadit sub | |
| 7016 praecepto, cum amor sit causa delectationis, et quodammodo non, | |
| 7017 secundum quod delectatio consequitur habitum; delectatio enim | |
| 7018 operis est signum habitus generati, ut dicitur in II Ethic. Potest | |
| 7019 enim aliquis actus esse delectabilis vel propter finem, vel propter | |
| 7020 convenientiam habitus.</p></div></div></div><div id="FS_Q100_A10" class="div4"><h4 id="FS_Q100_A10-p0.1">Q. 100. A. 10. Whether the mode of charity falls under the precept of the Divine law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p2"> | |
| 7021 <b>Objection 1:</b> It would seem that the mode of charity falls under the precept of the Divine law. For it is written ( | |
| 7022 <a class="scripRef" id="FS_Q100_A10-p2.1" href="./asv.html#Matt.19.17" target="asv">Mat. 19:17</a>): "If thou wilt enter into life, keep the commandments": whence it seems to follow that the observance of the commandments | |
| 7023 suffices for entrance into life. But good works do not suffice for entrance into life, except they be done from charity: for | |
| 7024 it is written ( | |
| 7025 <a class="scripRef" id="FS_Q100_A10-p2.2" href="./asv.html#iCor.13.3" target="asv">1 Cor. 13:3</a>): "If I should distribute all my | |
| 7026 goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing." Therefore | |
| 7027 the mode of charity is included in the commandment. | |
| 7028 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 arg. 1"><a name="37927" shape="rect"><span class="ref">[37927] Iª-IIae q. 100 a. 10 arg. 1</span></a> Ad | |
| 7029 decimum sic proceditur. Videtur quod modus caritatis cadat sub | |
| 7030 praecepto divinae legis. Dicitur enim Matth. XIX, <i>si vis ad | |
| 7031 vitam ingredi, serva mandata</i>, ex quo videtur quod observatio | |
| 7032 mandatorum sufficiat ad introducendum in vitam. Sed opera bona non | |
| 7033 sufficiunt ad introducendum in vitam, nisi ex caritate fiant, | |
| 7034 dicitur enim I ad Cor. XIII, <i>si distribuero in cibos pauperum | |
| 7035 omnes facultates meas, et si tradidero corpus meum ita ut ardeam, | |
| 7036 caritatem autem non habuero, nihil mihi prodest</i>. Ergo modus | |
| 7037 caritatis est in praecepto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p3"> | |
| 7038 <b>Objection 2:</b> Further, the mode of charity consists properly speaking in doing all things for God. But this falls under the precept; for | |
| 7039 the Apostle says ( | |
| 7040 <a class="scripRef" id="FS_Q100_A10-p3.1" href="./asv.html#iCor.10.31" target="asv">1 Cor. 10:31</a>): "Do all to the glory of God." Therefore the mode of charity falls under the precept. | |
| 7041 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 arg. 2"><a name="37928" shape="rect"><span class="ref">[37928] Iª-IIae q. 100 a. 10 arg. 2</span></a> | |
| 7042 Praeterea, ad modum caritatis proprie pertinet ut omnia fiant | |
| 7043 propter Deum. Sed istud cadit sub praecepto, dicit enim apostolus, | |
| 7044 I ad Cor. X, <i>omnia in gloriam Dei facite</i>. Ergo modus | |
| 7045 caritatis cadit sub praecepto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p4"> | |
| 7046 <b>Objection 3:</b> Further, if the mode of charity does not fall under the precept, it follows that one can fulfil the precepts of the law without | |
| 7047 having charity. Now what can be done without charity can be done without grace, which is always united to charity. Therefore | |
| 7048 one can fulfil the precepts of the law without grace. But this is the error of Pelagius, as Augustine declares (De Haeres. | |
| 7049 lxxxviii). Therefore the mode of charity is included in the commandment. | |
| 7050 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 arg. 3"><a name="37929" shape="rect"><span class="ref">[37929] Iª-IIae q. 100 a. 10 arg. 3</span></a> | |
| 7051 Praeterea, si modus caritatis non cadit sub praecepto, ergo aliquis | |
| 7052 potest implere praecepta legis non habens caritatem. Sed quod | |
| 7053 potest fieri sine caritate, potest fieri sine gratia, quae semper | |
| 7054 adiuncta est caritati. Ergo aliquis potest implere praecepta legis | |
| 7055 sine gratia. Hoc autem est Pelagiani erroris; ut patet per | |
| 7056 Augustinum, in libro de haeresibus. Ergo modus caritatis est in | |
| 7057 praecepto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p5"> | |
| 7058 <b>On the contrary,</b> Whoever breaks a commandment sins mortally. If therefore the mode of charity falls under the precept, it follows that whoever | |
| 7059 acts otherwise than from charity sins mortally. But whoever has not charity, acts otherwise than from charity. Therefore it | |
| 7060 follows that whoever has not charity, sins mortally in whatever he does, however good this may be in itself: which is absurd. | |
| 7061 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 s. c."><a name="37930" shape="rect"><span class="ref">[37930] Iª-IIae q. 100 a. 10 s. c.</span></a> Sed contra | |
| 7062 est quia quicumque non servat praeceptum, peccat mortaliter. Si | |
| 7063 igitur modus caritatis cadat sub praecepto, sequitur quod quicumque | |
| 7064 operatur aliquid et non ex caritate, peccet mortaliter. Sed | |
| 7065 quicumque non habet caritatem, operatur non ex caritate. Ergo | |
| 7066 sequitur quod quicumque non habet caritatem, peccet mortaliter in | |
| 7067 omni opere quod facit, quantumcumque sit de genere bonorum. Quod | |
| 7068 est inconveniens.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A10-p6"> | |
| 7069 <b>I answer that,</b> Opinions have been contrary on this question. For some have said absolutely that the mode of charity comes under the precept; | |
| 7070 and yet that it is possible for one not having charity to fulfil this precept: because he can dispose himself to receive charity | |
| 7071 from God. Nor (say they) does it follow that a man not having charity sins mortally whenever he does something good of its | |
| 7072 kind: because it is an affirmative precept that binds one to act from charity, and | |
| 7073 is binding not for all time, but only for such time as one is in a state of charity. On the other hand, some have said that | |
| 7074 the mode of charity is altogether outside the precept. | |
| 7075 </p><p id="FS_Q100_A10-p7"> Both these opinions are true up to a certain point. Because the act of charity can be considered in two ways. First, as an | |
| 7076 act by itself: and thus it falls under the precept of the law which specially prescribes it, viz. "Thou shalt love the Lord | |
| 7077 thy God," and "Thou shalt love thy neighbor." In this sense, the first opinion is true. Because it is not impossible to observe | |
| 7078 this precept which regards the act of charity; since man can dispose himself to possess charity, and when he | |
| 7079 possesses it, he can use it. Secondly, the act of charity can be considered as being the mode of the acts of the other virtues, | |
| 7080 i.e. inasmuch as the acts of the other virtues are ordained to charity, which is "the end of the commandment," as stated in | |
| 7081 1 Tim. i, 5: for it has been said above ( | |
| 7082 <a href="FS_ii.html#FS_Q12_A4" id="FS_Q100_A10-p7.1" shape="rect">Q[12], A[4]</a>) that the intention of the end is a formal mode of the act ordained to that end. In this sense the second opinion is true | |
| 7083 in saying that the mode of charity does not | |
| 7084 fall under the precept, that is to say that this commandment, "Honor thy father," does not mean that a man must honor his | |
| 7085 father from charity, but merely that he must honor him. Wherefore he that honors his father, yet has not charity, does not | |
| 7086 break this precept: although he does break the precept concerning the act of charity, for which reason he deserves to be punished. | |
| 7087 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 co."><a name="37931" shape="rect"><span class="ref">[37931] Iª-IIae q. 100 a. 10 co.</span></a> Respondeo | |
| 7088 dicendum quod circa hoc fuerunt contrariae opiniones. Quidam enim | |
| 7089 dixerunt absolute modum caritatis esse sub praecepto. Nec est | |
| 7090 impossibile observare hoc praeceptum caritatem non habenti, quia | |
| 7091 potest se disponere ad hoc quod caritas ei infundatur a Deo. Nec | |
| 7092 quandocumque aliquis non habens caritatem facit aliquid de genere | |
| 7093 bonorum, peccat mortaliter, quia hoc est praeceptum affirmativum, | |
| 7094 ut ex caritate operetur, et non obligat ad semper, sed pro tempore | |
| 7095 illo quo aliquis habet caritatem. Alii vero dixerunt quod omnino | |
| 7096 modus caritatis non cadit sub praecepto. Utrique autem quantum ad | |
| 7097 aliquid, verum dixerunt. Actus enim caritatis dupliciter | |
| 7098 considerari potest. Uno modo, secundum quod est quidam actus per | |
| 7099 se. Et hoc modo cadit sub praecepto legis quod de hoc specialiter | |
| 7100 datur, scilicet, <i>diliges dominum Deum tuum, et, diliges proximum | |
| 7101 tuum</i>. Et quantum ad hoc, primi verum dixerunt. Non enim est | |
| 7102 impossibile hoc praeceptum observare, quod est de actu caritatis, | |
| 7103 quia homo potest se disponere ad caritatem habendam, et quando | |
| 7104 habuerit eam, potest ea uti. Alio modo potest considerari actus | |
| 7105 caritatis secundum quod est modus actuum aliarum virtutum, hoc est | |
| 7106 secundum quod actus aliarum virtutum ordinantur ad caritatem, quae | |
| 7107 est finis praecepti, ut dicitur I ad Tim. I, dictum est enim supra | |
| 7108 quod intentio finis est quidam modus formalis actus ordinati in | |
| 7109 finem. Et hoc modo verum est quod secundi dixerunt, quod modus | |
| 7110 caritatis non cadit sub praecepto, hoc est dictu, quod in hoc | |
| 7111 praecepto, honora patrem, non includitur quod honoretur pater ex | |
| 7112 caritate, sed solum quod honoretur pater. Unde qui honorat patrem, | |
| 7113 licet non habens caritatem, non efficitur transgressor huius | |
| 7114 praecepti, etsi sit transgressor praecepti quod est de actu | |
| 7115 caritatis, propter quam transgressionem meretur poenam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p8"> | |
| 7116 <b>Reply to Objection 1:</b> Our Lord did not say, "If thou wilt enter into life, keep one commandment"; but "keep" all "the commandments": among which | |
| 7117 is included the commandment concerning the love of God and our neighbor. | |
| 7118 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 ad 1"><a name="37932" shape="rect"><span class="ref">[37932] Iª-IIae q. 100 a. 10 ad 1</span></a> Ad primum | |
| 7119 ergo dicendum quod dominus non dixit, si vis ad vitam ingredi, | |
| 7120 serva unum mandatum, sed, serva omnia mandata. Inter quae etiam | |
| 7121 continetur mandatum de dilectione Dei et proximi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p9"> | |
| 7122 <b>Reply to Objection 2:</b> The precept of charity contains the injunction that God should be loved from our whole heart, which means that all things | |
| 7123 would be referred to God. Consequently man cannot fulfil the precept of charity, unless he also refer all things to God. Wherefore | |
| 7124 he that honors his father and mother, is bound to honor them from charity, not in virtue of the precept, "Honor thy father | |
| 7125 and mother," but in virtue of the precept, "Thou shalt love the Lord thy God | |
| 7126 with thy whole heart." And since these are two affirmative precepts, not binding for all times, they can be binding, each | |
| 7127 one at a different time: so that it may happen that a man fulfils the precept of honoring his father and mother, without at | |
| 7128 the same time breaking the precept concerning the omission of the mode of charity. | |
| 7129 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 ad 2"><a name="37933" shape="rect"><span class="ref">[37933] Iª-IIae q. 100 a. 10 ad 2</span></a> Ad secundum | |
| 7130 dicendum quod sub mandato caritatis continetur ut diligatur Deus ex | |
| 7131 toto corde, ad quod pertinet ut omnia referantur in Deum. Et ideo | |
| 7132 praeceptum caritatis implere homo non potest, nisi etiam omnia | |
| 7133 referantur in Deum. Sic ergo qui honorat parentes, tenetur ex | |
| 7134 caritate honorare, non ex vi huius praecepti quod est, honora | |
| 7135 parentes, sed ex vi huius praecepti, diliges dominum Deum tuum ex | |
| 7136 toto corde tuo. Et cum ista sint duo praecepta affirmativa non | |
| 7137 obligantia ad semper, possunt pro diversis temporibus obligare. Et | |
| 7138 ita potest contingere quod aliquis implens praeceptum de | |
| 7139 honoratione parentum, non tunc transgrediatur praeceptum de | |
| 7140 omissione modi caritatis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A10-p10"> | |
| 7141 <b>Reply to Objection 3:</b> Man cannot fulfil all the precepts of the law, unless he fulfil the precept of charity, which is impossible without charity. | |
| 7142 Consequently it is not possible, as Pelagius maintained, for man to fulfil the law without grace. | |
| 7143 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 10 ad 3"><a name="37934" shape="rect"><span class="ref">[37934] Iª-IIae q. 100 a. 10 ad 3</span></a> Ad tertium | |
| 7144 dicendum quod observare omnia praecepta legis homo non potest, nisi | |
| 7145 impleat praeceptum caritatis, quod non fit sine gratia. Et ideo | |
| 7146 impossibile est quod Pelagius dixit, hominem implere legem sine | |
| 7147 gratia.</p></div></div></div><div id="FS_Q100_A11" class="div4"><h4 id="FS_Q100_A11-p0.1">Q. 100. A. 11. Whether it is right to distinguish other moral precepts of the law besides the decalogue?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p2"> | |
| 7148 <b>Objection 1:</b> It would seem that it is wrong to distinguish other moral precepts of the law besides the decalogue. Because, as Our Lord | |
| 7149 declared ( | |
| 7150 <a class="scripRef" id="FS_Q100_A11-p2.1" href="./asv.html#Matt.22.40" target="asv">Mat. 22:40</a>), "on these two commandments" of charity "dependeth the whole law and the prophets." But these two commandments are explained | |
| 7151 by the ten commandments of the decalogue. Therefore there is no need for other moral precepts. | |
| 7152 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 arg. 1"><a name="37935" shape="rect"><span class="ref">[37935] Iª-IIae q. 100 a. 11 arg. 1</span></a> Ad | |
| 7153 undecimum sic proceditur. Videtur quod inconvenienter distinguantur | |
| 7154 alia moralia praecepta legis praeter Decalogum. Quia ut dominus | |
| 7155 dicit, Matth. XXII, <i>in duobus praeceptis caritatis pendet omnis | |
| 7156 lex et prophetae</i>. Sed haec duo praecepta explicantur per decem | |
| 7157 praecepta Decalogi. Ergo non oportet alia praecepta moralia | |
| 7158 esse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p3"> | |
| 7159 <b>Objection 2:</b> Further, the moral precepts are distinct from the judicial and ceremonial precepts, as stated above (Q[99], AA[3],4). But | |
| 7160 the determinations of the general moral precepts belong to the judicial and ceremonial precepts: and the general moral precepts | |
| 7161 are contained in the decalogue, or are even presupposed to the decalogue, as stated above | |
| 7162 <a href="#FS_Q100_A3" id="FS_Q100_A11-p3.1" shape="rect">(A[3])</a>. Therefore it was unsuitable to lay down other moral precepts besides the decalogue. | |
| 7163 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 arg. 2"><a name="37936" shape="rect"><span class="ref">[37936] Iª-IIae q. 100 a. 11 arg. 2</span></a> | |
| 7164 Praeterea, praecepta moralia a iudicialibus et caeremonialibus | |
| 7165 distinguuntur, ut dictum est. Sed determinationes communium | |
| 7166 praeceptorum moralium pertinent ad iudicialia et caeremonialia | |
| 7167 praecepta, communia autem praecepta moralia sub Decalogo | |
| 7168 continentur, vel etiam Decalogo praesupponuntur, ut dictum est. | |
| 7169 Ergo inconvenienter traduntur alia praecepta moralia praeter | |
| 7170 Decalogum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p4"> | |
| 7171 <b>Objection 3:</b> Further, the moral precepts are about the acts of all the virtues, as stated above | |
| 7172 <a href="#FS_Q100_A2" id="FS_Q100_A11-p4.1" shape="rect">(A[2])</a>. Therefore, as the Law contains, besides the decalogue, moral precepts pertaining to religion, liberality, mercy, and chastity; | |
| 7173 so there should have been added some precepts pertaining to the other virtues, for instance, fortitude, sobriety, and so forth. | |
| 7174 And yet such is not the case. It is therefore unbecoming to distinguish other moral precepts | |
| 7175 in the Law besides those of the decalogue. | |
| 7176 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 arg. 3"><a name="37937" shape="rect"><span class="ref">[37937] Iª-IIae q. 100 a. 11 arg. 3</span></a> | |
| 7177 Praeterea, praecepta moralia sunt de actibus omnium virtutum, ut | |
| 7178 supra dictum est. Sicut igitur in lege ponuntur praecepta moralia | |
| 7179 praeter Decalogum pertinentia ad latriam, liberalitatem et | |
| 7180 misericordiam, et castitatem; ita etiam deberent poni aliqua | |
| 7181 praecepta pertinentia ad alias virtutes, puta ad fortitudinem, | |
| 7182 sobrietatem, et alia huiusmodi. Quod tamen non invenitur. Non ergo | |
| 7183 convenienter distinguuntur in lege alia praecepta moralia quae sunt | |
| 7184 praeter Decalogum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p5"> | |
| 7185 <b>On the contrary,</b> It is written ( | |
| 7186 <a class="scripRef" id="FS_Q100_A11-p5.1" href="./asv.html#Ps.18.8" target="asv">Ps. 18:8</a>): "The law of the Lord is unspotted, converting souls." But man is preserved from the stain of sin, and his soul is converted | |
| 7187 to God by other moral precepts besides those of the decalogue. Therefore it was right for the Law to include other moral precepts. | |
| 7188 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 s. c."><a name="37938" shape="rect"><span class="ref">[37938] Iª-IIae q. 100 a. 11 s. c.</span></a> Sed contra | |
| 7189 est quod in Psalmo XVIII dicitur, <i>lex domini immaculata, | |
| 7190 convertens animas</i>. Sed per alia etiam moralia quae Decalogo | |
| 7191 superadduntur, homo conservatur absque macula peccati, et anima | |
| 7192 eius ad Deum convertitur. Ergo ad legem pertinebat etiam alia | |
| 7193 praecepta moralia tradere.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A11-p6"> | |
| 7194 <b>I answer that,</b> As is evident from what has been stated (Q[99], AA[3],4), the judicial and ceremonial precepts derive their force from their | |
| 7195 institution alone: since before they were instituted, it seemed of no consequence whether things were done in this or that | |
| 7196 way. But the moral precepts derive their efficacy from the very dictate of natural reason, even if they were never included | |
| 7197 in the Law. Now of these there are three grades: for some are most certain, and so evident | |
| 7198 as to need no promulgation; such as the commandments of the love of God and our neighbor, and others like these, as stated | |
| 7199 above | |
| 7200 <a href="#FS_Q100_A3" id="FS_Q100_A11-p6.1" shape="rect">(A[3])</a>, which are, as it were, the ends of the commandments; wherefore no man can have an erroneous judgment about them. Some precepts | |
| 7201 are more detailed, the reason of which even an uneducated man can easily grasp; and yet they need to be promulgated, because | |
| 7202 human judgment, in a few instances, happens to be led astray concerning them: these | |
| 7203 are the precepts of the decalogue. Again, there are some precepts the reason of which is not so evident to everyone, but only | |
| 7204 the wise; these are moral precepts added to the decalogue, and given to the people by God through Moses and Aaron. | |
| 7205 </p><p id="FS_Q100_A11-p7"> But since the things that are evident are the principles whereby we know those that are not evident, these other moral precepts | |
| 7206 added to the decalogue are reducible to the precepts of the decalogue, as so many corollaries. Thus the first commandment | |
| 7207 of the decalogue forbids the worship of strange gods: and to this are added other precepts forbidding things relating to worship | |
| 7208 of idols: thus it is written ( | |
| 7209 <a class="scripRef" id="FS_Q100_A11-p7.1" href="./asv.html#Deut.18.10" target="asv">Dt. 18:10,11</a>): "Neither let there be found among you | |
| 7210 anyone that shall expiate his son or daughter, making them to pass through the fire: . . . neither let there by any wizard | |
| 7211 nor charmer, nor anyone that consulteth pythonic spirits, or fortune-tellers, or that seeketh the truth from the dead." The | |
| 7212 second commandment forbids perjury. To this is added the prohibition of blasphemy ( | |
| 7213 <a class="scripRef" id="FS_Q100_A11-p7.2" href="./asv.html#Lev.24.15" target="asv">Lev. 24:15, </a> seqq) and the prohibition of false doctrine ( | |
| 7214 <a class="scripRef" id="FS_Q100_A11-p7.3" href="./asv.html#Deut.13" target="asv">Dt. 13</a>). To the third commandment are added all the ceremonial precepts. To the fourth | |
| 7215 commandment prescribing the honor due to parents, is added the precept about honoring the aged, according to | |
| 7216 <a class="scripRef" id="FS_Q100_A11-p7.4" href="./asv.html#Lev.19.32" target="asv"> Lev. 19:32</a>: "Rise up before the hoary head, and honor the person of the aged man"; and likewise all the precepts prescribing the reverence | |
| 7217 to be observed towards our betters, or kindliness towards our equals or inferiors. To the fifth commandment, which forbids | |
| 7218 murder, is added the prohibition of hatred and of any kind of violence inflicted on our neighbor, according | |
| 7219 to | |
| 7220 <a class="scripRef" id="FS_Q100_A11-p7.5" href="./asv.html#Lev.19.16" target="asv"> Lev. 19:16</a>: "Thou shalt not stand against the blood of thy neighbor": likewise the prohibition against hating one's brother ( | |
| 7221 <a class="scripRef" id="FS_Q100_A11-p7.6" href="./asv.html#Lev.19.17" target="asv">Lev. 19:17</a>): "Thou shalt not hate thy brother in thy heart." To the sixth commandment which forbids adultery, is added the prohibition | |
| 7222 about whoredom, according to | |
| 7223 <a class="scripRef" id="FS_Q100_A11-p7.7" href="./asv.html#Deut.23.17" target="asv"> Dt. 23:17</a>: "There shall be no whore among the daughters of Israel, nor whoremonger among the sons of Israel"; and the prohibition against | |
| 7224 unnatural sins, according to | |
| 7225 <a class="scripRef" id="FS_Q100_A11-p7.8" href="./asv.html#Lev.28.22" target="asv"> Lev. 28:22,23</a>: "Thou shalt not lie with mankind . . . thou shalt not copulate with any beast." To the seventh commandment which prohibits | |
| 7226 theft, is added the precept forbidding usury, according to | |
| 7227 <a class="scripRef" id="FS_Q100_A11-p7.9" href="./asv.html#Deut.23.19" target="asv"> Dt. 23:19</a>: "Thou shalt not lend to thy brother money to usury"; and the prohibition against fraud, according to | |
| 7228 <a class="scripRef" id="FS_Q100_A11-p7.10" href="./asv.html#Deut.25.13" target="asv"> Dt. 25:13</a>: "Thou shalt not have divers weights in thy bag"; and universally all prohibitions | |
| 7229 relating to peculations and larceny. To the eighth commandment, forbidding false testimony, is added the prohibition against | |
| 7230 false judgment, according to | |
| 7231 <a class="scripRef" id="FS_Q100_A11-p7.11" href="./asv.html#Exod.23.2" target="asv"> Ex. 23:2</a>: "Neither shalt thou yield in judgment, to the opinion of the most part, to stray from the truth"; and the prohibition against | |
| 7232 lying ( | |
| 7233 <a class="scripRef" id="FS_Q100_A11-p7.12" href="./asv.html#Exod.23.7" target="asv">Ex. 23:7</a>): "Thou shalt fly lying," and the prohibition against detraction, according to | |
| 7234 <a class="scripRef" id="FS_Q100_A11-p7.13" href="./asv.html#Lev.19.16" target="asv"> Lev. 19:16</a>: "Thou shalt not be a detractor, nor a | |
| 7235 whisperer among the people." To the other two commandments no further precepts are added, because thereby are forbidden all | |
| 7236 kinds of evil desires. | |
| 7237 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 co."><a name="37939" shape="rect"><span class="ref">[37939] Iª-IIae q. 100 a. 11 co.</span></a> Respondeo | |
| 7238 dicendum quod, sicut ex dictis patet, praecepta iudicialia et | |
| 7239 caeremonialia ex sola institutione vim habent, quia antequam | |
| 7240 instituerentur, non videbatur differre utrum sic vel aliter fieret. | |
| 7241 Sed praecepta moralia ex ipso dictamine naturalis rationis | |
| 7242 efficaciam habent, etiam si nunquam in lege statuantur. Horum autem | |
| 7243 triplex est gradus. Nam quaedam sunt certissima, et adeo manifesta | |
| 7244 quod editione non indigent; sicut mandata de dilectione Dei et | |
| 7245 proximi, et alia huiusmodi, ut supra dictum est, quae sunt quasi | |
| 7246 fines praeceptorum, unde in eis nullus potest errare secundum | |
| 7247 iudicium rationis. Quaedam vero sunt magis determinata, quorum | |
| 7248 rationem statim quilibet, etiam popularis, potest de facili videre; | |
| 7249 et tamen quia in paucioribus circa huiusmodi contingit iudicium | |
| 7250 humanum perverti, huiusmodi editione indigent, et haec sunt | |
| 7251 praecepta Decalogi. Quaedam vero sunt quorum ratio non est adeo | |
| 7252 cuilibet manifesta, sed solum sapientibus, et ista sunt praecepta | |
| 7253 moralia superaddita Decalogo, tradita a Deo populo per Moysen et | |
| 7254 Aaron. Sed quia ea quae sunt manifesta, sunt principia cognoscendi | |
| 7255 eorum quae non sunt manifesta; alia praecepta moralia superaddita | |
| 7256 Decalogo reducuntur ad praecepta Decalogi, per modum cuiusdam | |
| 7257 additionis ad ipsa. Nam in primo praecepto Decalogi prohibetur | |
| 7258 cultus alienorum deorum, cui superadduntur alia praecepta | |
| 7259 prohibitiva eorum quae ordinantur in cultum idolorum; sicut habetur | |
| 7260 Deut. XVIII, <i>non inveniatur in te qui lustret filium suum aut | |
| 7261 filiam, ducens per ignem, nec sit maleficus atque incantator, nec | |
| 7262 Pythones consulat neque divinos, et quaerat a mortuis | |
| 7263 veritatem</i>. Secundum autem praeceptum prohibet periurium. | |
| 7264 Superadditur autem ei prohibitio blasphemiae, Levit. XXIV; et | |
| 7265 prohibitio falsae doctrinae, Deut. XIII. Tertio vero praecepto | |
| 7266 superadduntur omnia caeremonialia. Quarto autem praecepto, de | |
| 7267 honore parentum, superadditur praeceptum de honoratione senum, | |
| 7268 secundum illud Levit. XIX, <i>coram cano capite consurge, et honora | |
| 7269 personam senis</i>; et universaliter omnia praecepta inducentia ad | |
| 7270 reverentiam exhibendam maioribus, vel ad beneficia exhibenda vel | |
| 7271 aequalibus vel minoribus. Quinto autem praecepto, quod est de | |
| 7272 prohibitione homicidii, additur prohibitio odii et cuiuslibet | |
| 7273 violationis contra proximum, sicut illud Levit. XIX, <i>non stabis | |
| 7274 contra sanguinem proximi tui</i>; et etiam prohibitio odii fratris, | |
| 7275 secundum illud, <i>ne oderis fratrem tuum in corde tuo</i>. | |
| 7276 Praecepto autem sexto, quod est de prohibitione adulterii, | |
| 7277 superadditur praeceptum de prohibitione meretricii, secundum illud | |
| 7278 Deut. XXIII, <i>non erit meretrix de filiabus Israel, neque | |
| 7279 fornicator de filiis Israel</i>; et iterum prohibitio vitii contra | |
| 7280 naturam, secundum illud Levit. XVIII, <i>cum masculo non | |
| 7281 commisceberis, cum omni pecore non coibis</i>. Septimo autem | |
| 7282 praecepto, de prohibitione furti adiungitur praeceptum de | |
| 7283 prohibitione usurae, secundum illud Deut. XXIII, <i>non foenerabis | |
| 7284 fratri tuo ad usuram</i>; et prohibitio fraudis, secundum illud | |
| 7285 Deut. XXV, <i>non habebis in sacculo diversa pondera</i>; et | |
| 7286 universaliter omnia quae ad prohibitionem calumniae et rapinae | |
| 7287 pertinent. Octavo vero praecepto, quod est de prohibitione falsi | |
| 7288 testimonii, additur prohibitio falsi iudicii, secundum illud Exod. | |
| 7289 XXIII, <i>nec in iudicio plurimorum acquiesces sententiae, ut a | |
| 7290 veritate devies</i>; et prohibitio mendacii, sicut ibi subditur, | |
| 7291 <i>mendacium fugies</i>; et prohibitio detractionis, secundum illud | |
| 7292 Levit. XIX, <i>non eris criminator et susurro in populis</i>. Aliis | |
| 7293 autem duobus praeceptis nulla alia adiunguntur, quia per ea | |
| 7294 universaliter omnis mala concupiscentia prohibetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p8"> | |
| 7295 <b>Reply to Objection 1:</b> The precepts of the decalogue are ordained to the love of God and our neighbor as pertaining evidently to our duty towards | |
| 7296 them; but the other precepts are so ordained as pertaining thereto less evidently. | |
| 7297 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 ad 1"><a name="37940" shape="rect"><span class="ref">[37940] Iª-IIae q. 100 a. 11 ad 1</span></a> Ad primum | |
| 7298 ergo dicendum quod ad dilectionem Dei et proximi ordinantur quidem | |
| 7299 praecepta Decalogi secundum manifestam rationem debiti, alia vero | |
| 7300 secundum rationem magis occultam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p9"> | |
| 7301 <b>Reply to Objection 2:</b> It is in virtue of their institution that the ceremonial and judicial precepts "are determinations of the precepts of the | |
| 7302 decalogue," not by reason of a natural instinct, as in the case of the superadded moral precepts. | |
| 7303 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 ad 2"><a name="37941" shape="rect"><span class="ref">[37941] Iª-IIae q. 100 a. 11 ad 2</span></a> Ad secundum | |
| 7304 dicendum quod praecepta caeremonialia et iudicialia sunt | |
| 7305 determinativa praeceptorum Decalogi ex vi institutionis, non autem | |
| 7306 ex vi naturalis instinctus, sicut praecepta moralia | |
| 7307 superaddita.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A11-p10"> | |
| 7308 <b>Reply to Objection 3:</b> The precepts of a law are ordained for the common good, as stated above ( | |
| 7309 <a href="#FS_Q90_A2" id="FS_Q100_A11-p10.1" shape="rect">Q[90], A[2]</a>). And since those virtues which direct our conduct towards others pertain directly to the common good, as also does the virtue | |
| 7310 of chastity, in so far as the generative act conduces to the common good of the species; hence precepts bearing directly on | |
| 7311 these virtues are given, both in the decalogue and in addition thereto. As to the act of | |
| 7312 fortitude there are the order to be given by the commanders in the war, which is undertaken for the common good: as is clear | |
| 7313 from | |
| 7314 <a class="scripRef" id="FS_Q100_A11-p10.2" href="./asv.html#Deut.20.3" target="asv">Dt. 20:3</a>, where the priest is commanded (to speak thus): "Be not afraid, do not give back." In like manner the prohibition of acts | |
| 7315 of gluttony is left to paternal admonition, since it is contrary to the good of the household; hence it is said ( | |
| 7316 <a class="scripRef" id="FS_Q100_A11-p10.3" href="./asv.html#Deut.21.20" target="asv">Dt. 21:20</a>) in the person of parents: "He slighteth hearing our admonitions, he giveth himself to | |
| 7317 revelling, and to debauchery and banquetings." | |
| 7318 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 11 ad 3"><a name="37942" shape="rect"><span class="ref">[37942] Iª-IIae q. 100 a. 11 ad 3</span></a> Ad tertium | |
| 7319 dicendum quod praecepta legis ordinantur ad bonum commune, ut supra | |
| 7320 dictum est. Et quia virtutes ordinantes ad alium directe pertinent | |
| 7321 ad bonum commune; et similiter virtus castitatis, inquantum actus | |
| 7322 generationis deservit bono communi speciei; ideo de istis | |
| 7323 virtutibus directe dantur praecepta et Decalogi et superaddita. De | |
| 7324 actu autem fortitudinis datur praeceptum proponendum per duces | |
| 7325 exhortantes in bello, quod pro bono communi suscipitur, ut patet | |
| 7326 Deut. XX, ubi mandatur sacerdoti, <i>nolite metuere, nolite | |
| 7327 cedere</i>. Similiter etiam actus gulae prohibendus committitur | |
| 7328 monitioni paternae, quia contrariatur bono domestico, unde dicitur | |
| 7329 Deut. XXI, ex persona parentum, <i>monita nostra audire contemnit, | |
| 7330 comessationibus vacat et luxuriae atque conviviis</i>.</p></div></div></div><div id="FS_Q100_A12" class="div4"><h4 id="FS_Q100_A12-p0.1">Q. 100. A. 12. Whether the moral precepts of the Old Law justified man?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p2"> | |
| 7331 <b>Objection 1:</b> It would seem that the moral precepts of the Old Law justified man. Because the Apostle says ( | |
| 7332 <a class="scripRef" id="FS_Q100_A12-p2.1" href="./asv.html#Rom.2.13" target="asv">Rom. 2:13</a>): "For not the hearers of the Law are justified before God, but the doers of the Law shall be justified." But the doers of | |
| 7333 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. | |
| 7334 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 arg. 1"><a name="37943" shape="rect"><span class="ref">[37943] Iª-IIae q. 100 a. 12 arg. 1</span></a> Ad | |
| 7335 duodecimum sic proceditur. Videtur quod praecepta moralia veteris | |
| 7336 legis iustificarent. Dicit enim apostolus, Rom. II, <i>non enim | |
| 7337 auditores legis iusti sunt apud Deum, sed factores legis | |
| 7338 iustificabuntur</i>. Sed factores legis dicuntur qui implent | |
| 7339 praecepta legis. Ergo praecepta legis adimpleta iustificabant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p3"> | |
| 7340 <b>Objection 2:</b> Further, it is written ( | |
| 7341 <a class="scripRef" id="FS_Q100_A12-p3.1" href="./asv.html#Lev.18.5" target="asv">Lev. 18:5</a>): "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. | |
| 7342 Therefore the fulfilling of the precepts of the Law was a cause of justification. | |
| 7343 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 arg. 2"><a name="37944" shape="rect"><span class="ref">[37944] Iª-IIae q. 100 a. 12 arg. 2</span></a> | |
| 7344 Praeterea, Levit. XVIII dicitur, <i>custodite leges meas atque | |
| 7345 iudicia, quae faciens homo vivet in eis</i>. Sed vita spiritualis | |
| 7346 hominis est per iustitiam. Ergo praecepta legis adimpleta | |
| 7347 iustificabant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p4"> | |
| 7348 <b>Objection 3:</b> Further, the Divine law is more efficacious than human law. But human law justifies man; since there is a kind of justice | |
| 7349 consisting in fulfilling the precepts of law. Therefore the precepts of the Law justified man. | |
| 7350 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 arg. 3"><a name="37945" shape="rect"><span class="ref">[37945] Iª-IIae q. 100 a. 12 arg. 3</span></a> | |
| 7351 Praeterea, lex divina efficacior est quam lex humana. Sed lex | |
| 7352 humana iustificat, est enim quaedam iustitia in hoc quod praecepta | |
| 7353 legis adimplentur. Ergo praecepta legis iustificabant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p5"> | |
| 7354 <b>On the contrary,</b> The Apostle says ( | |
| 7355 <a class="scripRef" id="FS_Q100_A12-p5.1" href="./asv.html#iiCor.3.6" target="asv">2 Cor. 3:6</a>): "The letter killeth": which, according to Augustine (De Spir. et Lit. xiv), refers even to the moral precepts. Therefore | |
| 7356 the moral precepts did not cause justice. | |
| 7357 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 s. c."><a name="37946" shape="rect"><span class="ref">[37946] Iª-IIae q. 100 a. 12 s. c.</span></a> Sed contra | |
| 7358 est quod apostolus dicit, II ad Cor. III, littera occidit. Quod | |
| 7359 secundum Augustinum, in libro de spiritu et littera, intelligitur | |
| 7360 etiam de praeceptis moralibus. Ergo praecepta moralia non | |
| 7361 iustificabant.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q100_A12-p6"> | |
| 7362 <b>I answer that,</b> Just as "healthy" is said properly and first of that which is possessed of health, and secondarily of that which is a sign | |
| 7363 or a safeguard of health; so justification means first and properly the causing of justice; while secondarily and improperly, | |
| 7364 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 | |
| 7365 that it was conferred by the precepts of the Law; in so far, to wit, as they disposed | |
| 7366 men to the justifying grace of Christ, which they also signified, because as Augustine says (Contra Faust. xxii, 24), "even | |
| 7367 the life of that people foretold and foreshadowed Christ." | |
| 7368 </p><p id="FS_Q100_A12-p7"> But if we speak of justification properly so called, then we must notice that it can be considered as in the habit or as | |
| 7369 in the act: so that accordingly justification may be taken in two ways. First, according as man is made just, by becoming | |
| 7370 possessed of the habit of justice: secondly, according as he does works of justice, so that in this sense justification is | |
| 7371 nothing else than the execution of justice. Now justice, like the other virtues, may denote either the acquired or | |
| 7372 the infused virtue, as is clear from what has been stated ( | |
| 7373 <a href="FS_v.html#FS_Q63_A4" id="FS_Q100_A12-p7.1" shape="rect">Q[63], A[4]</a>). The acquired virtue is caused by works; but the infused virtue is caused by God Himself through His grace. The latter is | |
| 7374 true justice, of which we are speaking now, and in this respect of which a man is said to be just before God, according to | |
| 7375 <a class="scripRef" id="FS_Q100_A12-p7.2" href="./asv.html#Rom.4.2" target="asv"> Rom. 4:2</a>: "If Abraham were justified by works, he hath whereof to glory, but not before God." Hence this justice could not be caused | |
| 7376 by | |
| 7377 moral precepts, which are about human actions: wherefore the moral precepts could not justify man by causing justice. | |
| 7378 </p><p id="FS_Q100_A12-p8"> If, on the other hand, by justification we understand the execution of justice, thus all the precepts of the Law justified | |
| 7379 man, but in various ways. Because the ceremonial precepts taken as a whole contained something just in itself, in so far as | |
| 7380 they aimed at offering worship to God; whereas taken individually they contained that which is just, not in itself, but by | |
| 7381 being a determination of the Divine law. Hence it is said of these precepts that they did not justify man save | |
| 7382 through the devotion and obedience of those who complied with them. On the other hand the moral and judicial precepts, either | |
| 7383 in general or also in particular, contained that which is just in itself: but the moral precepts contained that which is just | |
| 7384 in itself according to that "general justice" which is "every virtue" according to Ethic. v, 1: whereas the judicial precepts | |
| 7385 belonged to "special justice," which is about contracts connected with the human mode of life, between one man and | |
| 7386 another. | |
| 7387 </p></div></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 co."><a name="37947" shape="rect"><span class="ref">[37947] Iª-IIae q. 100 a. 12 co.</span></a> Respondeo | |
| 7388 dicendum quod, sicut sanum proprie et primo dicitur quod habet | |
| 7389 sanitatem, per posterius autem quod significat sanitatem, vel quod | |
| 7390 conservat sanitatem; ita iustificatio primo et proprie dicitur ipsa | |
| 7391 factio iustitiae; secundario vero, et quasi improprie, potest dici | |
| 7392 iustificatio significatio iustitiae, vel dispositio ad iustitiam. | |
| 7393 Quibus duobus modis manifestum est quod praecepta legis | |
| 7394 iustificabant, inquantum scilicet disponebant homines ad gratiam | |
| 7395 Christi iustificantem, quam etiam significabant; quia sicut dicit | |
| 7396 Augustinus, contra Faustum, <i>etiam vita illius populi prophetica | |
| 7397 erat, et Christi figurativa</i>. Sed si loquamur de iustificatione | |
| 7398 proprie dicta, sic considerandum est quod iustitia potest accipi | |
| 7399 prout est in habitu, vel prout est in actu, et secundum hoc, | |
| 7400 iustificatio dupliciter dicitur. Uno quidem modo, secundum quod | |
| 7401 homo fit iustus adipiscens habitum iustitiae. Alio vero modo, | |
| 7402 secundum quod opera iustitiae operatur, ut secundum hoc | |
| 7403 iustificatio nihil aliud sit quam iustitiae executio. Iustitia | |
| 7404 autem, sicut et aliae virtutes potest accipi et acquisita et | |
| 7405 infusa, ut ex supradictis patet. Acquisita quidem causatur ex | |
| 7406 operibus, sed infusa causatur ab ipso Deo per eius gratiam. Et haec | |
| 7407 est vera iustitia, de qua nunc loquimur, secundum quam aliquis | |
| 7408 dicitur iustus apud Deum; secundum illud Rom. IV, <i>si Abraham ex | |
| 7409 operibus legis iustificatus est, habet gloriam, sed non apud | |
| 7410 Deum</i>. Haec igitur iustitia causari non poterat per praecepta | |
| 7411 moralia, quae sunt de actibus humanis. Et secundum hoc, praecepta | |
| 7412 moralia iustificare non poterant iustitiam causando. Si vero | |
| 7413 accipiatur iustificatio pro executione iustitiae, sic omnia | |
| 7414 praecepta legis iustificabant, aliter tamen et aliter. Nam | |
| 7415 praecepta caeremonialia continebant quidem iustitiam secundum se in | |
| 7416 generali, prout scilicet exhibebantur in cultum Dei, in speciali | |
| 7417 vero non continebant secundum se iustitiam, nisi ex sola | |
| 7418 determinatione legis divinae. Et ideo de huiusmodi praeceptis | |
| 7419 dicitur quod non iustificabant nisi ex devotione et obedientia | |
| 7420 facientium. Praecepta vero moralia et iudicialia continebant id | |
| 7421 quod erat secundum se iustum vel in generali, vel etiam in | |
| 7422 speciali. Sed moralia praecepta continebant id quod est secundum se | |
| 7423 iustum secundum iustitiam generalem quae est omnis virtus, ut | |
| 7424 dicitur in V Ethic. Praecepta vero iudicialia pertinebant ad | |
| 7425 iustitiam specialem, quae consistit circa contractus humanae vitae, | |
| 7426 qui sunt inter homines ad invicem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p9"> | |
| 7427 <b>Reply to Objection 1:</b> The Apostle takes justification for the execution of justice. | |
| 7428 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 ad 1"><a name="37948" shape="rect"><span class="ref">[37948] Iª-IIae q. 100 a. 12 ad 1</span></a> Ad primum | |
| 7429 ergo dicendum quod apostolus accipit ibi iustificationem pro | |
| 7430 executione iustitiae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p10"> | |
| 7431 <b>Reply to Objection 2:</b> 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 | |
| 7432 the Law inflicted on its transgressors: in this sense the Apostle quotes this passage ( | |
| 7433 <a class="scripRef" id="FS_Q100_A12-p10.1" href="./asv.html#Gal.3.12" target="asv">Gal. 3:12</a>). | |
| 7434 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 ad 2"><a name="37949" shape="rect"><span class="ref">[37949] Iª-IIae q. 100 a. 12 ad 2</span></a> Ad secundum | |
| 7435 dicendum quod homo faciens praecepta legis dicitur vivere in eis, | |
| 7436 quia non incurrebat poenam mortis, quam lex transgressoribus | |
| 7437 infligebat. In quo sensu inducit hoc apostolus, Gal. III.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q100_A12-p11"> | |
| 7438 <b>Reply to Objection 3:</b> The precepts of human law justify man by acquired justice: it is not about this that we are inquiring now, but only about | |
| 7439 that justice which is before God. | |
| 7440 </p></div><div class="lat"><p class="latin" title="I-II q. 100 a. 12 ad 3"><a name="37950" shape="rect"><span class="ref">[37950] Iª-IIae q. 100 a. 12 ad 3</span></a> Ad tertium | |
| 7441 dicendum quod praecepta legis humanae iustificant iustitia | |
| 7442 acquisita, de qua non quaeritur ad praesens, sed solum de iustitia | |
| 7443 quae est apud Deum.</p></div></div></div></div> | |
| 7444 <div id="FS_Q101" class="div3"> | |
| 7445 <h3 id="FS_Q101-p0.1">Q. 101. OF THE CEREMONIAL PRECEPTS IN THEMSELVES (FOUR ARTICLES)</h3> | |
| 7446 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 7447 <p id="FS_Q101-p2"> We must now consider the ceremonial precepts: and first we must consider them in themselves; secondly, their cause; thirdly, | |
| 7448 their duration. Under the first head there are four points of inquiry: | |
| 7449 </p><p id="FS_Q101-p3"><a href="#FS_Q101_A1"> (1) The nature of the ceremonial precepts;</a></p><p id="FS_Q101-p4"><a href="#FS_Q101_A2"> (2) Whether they are figurative?</a></p><p id="FS_Q101-p5"><a href="#FS_Q101_A3"> (3) Whether there should have been many of them?</a></p><p id="FS_Q101-p6"><a href="#FS_Q101_A4"> (4) Of their various kinds.</a></p> | |
| 7450 </div></div><div class="lat"><p class="latin" title="I-II q. 101 pr."><a name="37951" shape="rect"><span class="ref">[37951] Iª-IIae q. 101 pr.</span></a> Consequenter | |
| 7451 considerandum est de praeceptis caeremonialibus. Et primo, de ipsis | |
| 7452 secundum se; secundo, de causa eorum; tertio, de duratione ipsorum. | |
| 7453 Circa primum quaeruntur quatuor. Primo, quae sit ratio praeceptorum | |
| 7454 caeremonialium. Secundo, utrum sint figuralia. Tertio, utrum | |
| 7455 debuerint esse multa. Quarto, de distinctione ipsorum.</p></div></div></div> | |
| 7456 <div id="FS_Q101_A1" class="div4"><h4 id="FS_Q101_A1-p0.1">Q. 101. A. 1. Whether the nature of the ceremonial precepts consists in their pertaining to the worship of God?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p2"> | |
| 7457 <b>Objection 1:</b> It would seem that the nature of the ceremonial precepts does not consist in their pertaining to the worship of God. Because, | |
| 7458 in the Old Law, the Jews were given certain precepts about abstinence from food ( | |
| 7459 <a class="scripRef" id="FS_Q101_A1-p2.1" href="./asv.html#Lev.11" target="asv">Lev. 11</a>); and about refraining from certain kinds of clothes, e.g. ( | |
| 7460 <a class="scripRef" id="FS_Q101_A1-p2.2" href="./asv.html#Lev.19.19" target="asv">Lev. 19:19</a>): "Thou shalt not wear a garment that is woven of two sorts"; and again ( | |
| 7461 <a class="scripRef" id="FS_Q101_A1-p2.3" href="./asv.html#Num.15.38" target="asv">Num. 15:38</a>): "To make to themselves fringes in the corners of their garments." But | |
| 7462 these are not moral precepts; since they do not remain in the New Law. Nor are they judicial precepts; since they do not pertain | |
| 7463 to the pronouncing of judgment between man and man. Therefore they are ceremonial precepts. Yet they seem in no way to pertain | |
| 7464 to the worship of God. Therefore the nature of the ceremonial precepts does not consist in their pertaining to Divine worship. | |
| 7465 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 arg. 1"><a name="37952" shape="rect"><span class="ref">[37952] Iª-IIae q. 101 a. 1 arg. 1</span></a> Ad primum | |
| 7466 sic proceditur. Videtur quod ratio praeceptorum caeremonialium non | |
| 7467 in hoc consistat quod pertinent ad cultum Dei. In lege enim veteri | |
| 7468 dantur Iudaeis quaedam praecepta de abstinentia ciborum, ut patet | |
| 7469 Levit. XI; et etiam de abstinendo ab aliquibus vestimentis, sicut | |
| 7470 illud Levit. XIX, <i>vestem quae ex duobus texta est, non | |
| 7471 indueris</i>; et iterum quod praecipitur Num. XV, <i>ut faciant | |
| 7472 sibi fimbrias per angulos palliorum</i>. Sed huiusmodi non sunt | |
| 7473 praecepta moralia, quia non manent in nova lege. Nec etiam | |
| 7474 iudicialia, quia non pertinent ad iudicium faciendum inter homines. | |
| 7475 Ergo sunt caeremonialia. Sed in nullo pertinere videntur ad cultum | |
| 7476 Dei. Ergo non est ratio caeremonialium praeceptorum quod pertineant | |
| 7477 ad cultum Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p3"> | |
| 7478 <b>Objection 2:</b> Further, some state that the ceremonial precepts are those which pertain to solemnities; as though they were so called from | |
| 7479 the "cerei" [candles] which are lit up on those occasions. But many other things besides solemnities pertain to the worship | |
| 7480 of God. Therefore it does not seem that the ceremonial precepts are so called from their pertaining to the Divine worship. | |
| 7481 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 arg. 2"><a name="37953" shape="rect"><span class="ref">[37953] Iª-IIae q. 101 a. 1 arg. 2</span></a> Praeterea, | |
| 7482 dicunt quidam quod praecepta caeremonialia dicuntur illa quae | |
| 7483 pertinent ad solemnitates, quasi dicerentur a cereis, qui in | |
| 7484 solemnitatibus accenduntur. Sed multa alia sunt pertinentia ad | |
| 7485 cultum Dei praeter solemnitates. Ergo non videtur quod praecepta | |
| 7486 caeremonialia ea ratione dicantur, quia pertinent ad cultum | |
| 7487 Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p4"> | |
| 7488 <b>Objection 3:</b> Further, some say that the ceremonial precepts are patterns, i.e. rules, of salvation: because the Greek {chaire} is the | |
| 7489 same as the Latin "salve." But all the precepts of the Law are rules of salvation, and not only those that pertain to the | |
| 7490 worship of God. Therefore not only those precepts which pertain to Divine worship are called ceremonial. | |
| 7491 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 arg. 3"><a name="37954" shape="rect"><span class="ref">[37954] Iª-IIae q. 101 a. 1 arg. 3</span></a> Praeterea, | |
| 7492 secundum quosdam praecepta caeremonialia dicuntur quasi normae, | |
| 7493 idest regulae, salutis, nam chaire in Graeco idem est quod salve. | |
| 7494 Sed omnia praecepta legis sunt regulae salutis, et non solum illa | |
| 7495 quae pertinent ad Dei cultum. Ergo non solum illa praecepta | |
| 7496 dicuntur caeremonialia quae pertinent ad cultum Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p5"> | |
| 7497 <b>Objection 4:</b> Further, Rabbi Moses says (Doct. Perplex. iii) that the ceremonial precepts are those for which there is no evident reason. | |
| 7498 But there is evident reason for many things pertaining to the worship of God; such as the observance of the Sabbath, the feasts | |
| 7499 of the Passover and of the Tabernacles, and many other things, the reason for which is set down in the Law. Therefore the | |
| 7500 ceremonial precepts are not those which pertain to the worship of God. | |
| 7501 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 arg. 4"><a name="37955" shape="rect"><span class="ref">[37955] Iª-IIae q. 101 a. 1 arg. 4</span></a> Praeterea, | |
| 7502 Rabbi Moyses dicit quod praecepta caeremonialia dicuntur quorum | |
| 7503 ratio non est manifesta. Sed multa pertinentia ad cultum Dei habent | |
| 7504 rationem manifestam, sicut observatio sabbati, et celebratio phase | |
| 7505 et Scenopegiae, et multorum aliorum, quorum ratio assignatur in | |
| 7506 lege. Ergo caeremonialia non sunt quae pertinent ad cultum Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p6"> | |
| 7507 <b>On the contrary,</b> It is written ( | |
| 7508 <a class="scripRef" id="FS_Q101_A1-p6.1" href="./asv.html#Exod.18.19" target="asv">Ex. 18:19,20</a>): "Be thou to the people in those things that pertain to God . . . and . . . shew the people the ceremonies and the manner | |
| 7509 of worshipping." | |
| 7510 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 s. c."><a name="37956" shape="rect"><span class="ref">[37956] Iª-IIae q. 101 a. 1 s. c.</span></a> Sed contra | |
| 7511 est quod dicitur Exod. XVIII, <i>esto populo in his quae ad Deum | |
| 7512 pertinent, ostendasque populo caeremonias et ritum colendi</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p7"> | |
| 7513 <b>I answer that,</b> As stated above ( | |
| 7514 <a href="#FS_Q99_A4" id="FS_Q101_A1-p7.1" shape="rect">Q[99], A[4]</a>), the ceremonial precepts are determinations of the moral precepts whereby man is directed to God, just as the judicial precepts | |
| 7515 are determinations of the moral precepts whereby he is directed to his neighbor. Now man is directed to God by the worship | |
| 7516 due to Him. Wherefore those precepts are properly called ceremonial, which pertain to the Divine worship. The reason for their | |
| 7517 being so called was given | |
| 7518 above ( | |
| 7519 <a href="#FS_Q99_A3" id="FS_Q101_A1-p7.2" shape="rect">Q[99], A[3]</a>), when we established the distinction between the ceremonial and the other precepts. | |
| 7520 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 co."><a name="37957" shape="rect"><span class="ref">[37957] Iª-IIae q. 101 a. 1 co.</span></a> Respondeo | |
| 7521 dicendum quod, sicut supra dictum est, caeremonialia praecepta | |
| 7522 determinant praecepta moralia in ordine ad Deum, sicut iudicialia | |
| 7523 determinant praecepta moralia in ordine ad proximum. Homo autem | |
| 7524 ordinatur ad Deum per debitum cultum. Et ideo caeremonialia proprie | |
| 7525 dicuntur quae ad cultum Dei pertinent. Ratio autem huius nominis | |
| 7526 posita est supra, ubi praecepta caeremonialia ab aliis sunt | |
| 7527 distincta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p8"> | |
| 7528 <b>Reply to Objection 1:</b> The Divine worship includes not only sacrifices and the like, which seem to be directed to God immediately, but also those | |
| 7529 things whereby His worshippers are duly prepared to worship Him: thus too in other matters, whatever is preparatory to the | |
| 7530 end comes under the science whose object is the end. Accordingly those precepts of the Law which regard the clothing and food | |
| 7531 of God's worshippers, and other such matters, pertain to a certain preparation of | |
| 7532 the ministers, with the view of fitting them for the Divine worship: just as those who administer to a king make use of certain | |
| 7533 special observances. Consequently such are contained under the ceremonial precepts. | |
| 7534 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 ad 1"><a name="37958" shape="rect"><span class="ref">[37958] Iª-IIae q. 101 a. 1 ad 1</span></a> Ad primum | |
| 7535 ergo dicendum quod ad cultum Dei pertinent non solum sacrificia et | |
| 7536 alia huiusmodi, quae immediate ad Deum ordinari videntur, sed etiam | |
| 7537 debita praeparatio colentium Deum ad cultum ipsius, sicut etiam in | |
| 7538 aliis quaecumque sunt praeparatoria ad finem, cadunt sub scientia | |
| 7539 quae est de fine. Huiusmodi autem praecepta quae dantur in lege de | |
| 7540 vestibus et cibis colentium Deum, et aliis huiusmodi, pertinent ad | |
| 7541 quandam praeparationem ipsorum ministrantium, ut sint idonei ad | |
| 7542 cultum Dei, sicut etiam specialibus observantiis aliqui utuntur qui | |
| 7543 sunt in ministerio regis. Unde etiam sub praeceptis caeremonialibus | |
| 7544 continentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p9"> | |
| 7545 <b>Reply to Objection 2:</b> The alleged explanation of the name does not seem very probable: especially as the Law does not contain many instances of | |
| 7546 the lighting of candles in solemnities; since, even the lamps of the Candlestick were furnished with "oil of olives," as stated | |
| 7547 in | |
| 7548 <a class="scripRef" id="FS_Q101_A1-p9.1" href="./asv.html#Lev.24.2" target="asv"> Lev. 24:2.</a> Nevertheless we may say that all things pertaining to the Divine worship were more carefully observed on solemn festivals: | |
| 7549 so that all ceremonial precepts may be included | |
| 7550 under the observance of solemnities. | |
| 7551 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 ad 2"><a name="37959" shape="rect"><span class="ref">[37959] Iª-IIae q. 101 a. 1 ad 2</span></a> Ad secundum | |
| 7552 dicendum quod illa expositio nominis non videtur esse multum | |
| 7553 conveniens, praesertim cum non multum inveniatur in lege quod in | |
| 7554 solemnitatibus cerei accenderentur, sed in ipso etiam candelabro | |
| 7555 lucernae cum oleo olivarum praeparabantur, ut patet Lev. XXIV. | |
| 7556 Nihilominus tamen potest dici quod in solemnitatibus omnia illa | |
| 7557 quae pertinebant ad cultum Dei, diligentius observabantur, et | |
| 7558 secundum hoc, in observatione solemnitatum omnia caeremonialia | |
| 7559 includuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p10"> | |
| 7560 <b>Reply to Objection 3:</b> Neither does this explanation of the name appear to be very much to the point, since the word "ceremony" is not Greek but | |
| 7561 Latin. We may say, however, that, since man's salvation is from God, those precepts above all seem to be rules of salvation, | |
| 7562 which direct man to God: and accordingly those which refer to Divine worship are called ceremonial precepts. | |
| 7563 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 ad 3"><a name="37960" shape="rect"><span class="ref">[37960] Iª-IIae q. 101 a. 1 ad 3</span></a> Ad tertium | |
| 7564 dicendum quod nec illa expositio nominis videtur esse multum | |
| 7565 conveniens, nomen enim caeremoniae non est Graecum, sed Latinum. | |
| 7566 Potest tamen dici quod, cum salus hominis sit a Deo, praecipue illa | |
| 7567 praecepta videntur esse salutis regulae, quae hominem ordinant ad | |
| 7568 Deum. Et sic caeremonialia dicuntur quae ad cultum Dei | |
| 7569 pertinent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A1-p11"> | |
| 7570 <b>Reply to Objection 4:</b> This explanation of the ceremonial precepts has a certain amount of probability: not that they are called ceremonial precisely | |
| 7571 because there is no evident reason for them; this is a kind of consequence. For, since the precepts referring to the Divine | |
| 7572 worship must needs be figurative, as we shall state further on | |
| 7573 <a href="#FS_Q101_A2" id="FS_Q101_A1-p11.1" shape="rect">(A[2])</a>, the consequence is that the reason for them is not so very evident. | |
| 7574 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 1 ad 4"><a name="37961" shape="rect"><span class="ref">[37961] Iª-IIae q. 101 a. 1 ad 4</span></a> Ad quartum | |
| 7575 dicendum quod illa ratio caeremonialium est quodammodo probabilis, | |
| 7576 non quod ex eo dicuntur caeremonialia quia eorum ratio non est | |
| 7577 manifesta; sed hoc est quoddam consequens. Quia enim praecepta ad | |
| 7578 cultum Dei pertinentia oportet esse figuralia, ut infra dicetur, | |
| 7579 inde est quod eorum ratio non est adeo manifesta.</p></div></div></div><div id="FS_Q101_A2" class="div4"><h4 id="FS_Q101_A2-p0.1">Q. 101. A. 2. Whether the ceremonial precepts are figurative?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p2"> | |
| 7580 <b>Objection 1:</b> It would seem that the ceremonial precepts are not figurative. For it is the duty of every teacher to express himself in | |
| 7581 such a way as to be easily understood, as Augustine states (De Doctr. Christ. iv, 4,10) and this seems very necessary in the | |
| 7582 framing of a law: because precepts of law are proposed to the populace; for which reason a law should be manifest, as Isidore | |
| 7583 declares (Etym. v, 21). If therefore the precepts of the Law were given as figures of | |
| 7584 something, it seems unbecoming that Moses should have delivered these precepts without explaining what they signified. | |
| 7585 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 arg. 1"><a name="37962" shape="rect"><span class="ref">[37962] Iª-IIae q. 101 a. 2 arg. 1</span></a> Ad | |
| 7586 secundum sic proceditur. Videtur quod praecepta caeremonialia non | |
| 7587 sint figuralia. Pertinet enim ad officium cuiuslibet doctoris ut | |
| 7588 sic pronunciet ut de facili intelligi possit, sicut Augustinus | |
| 7589 dicit, in IV de Doctr. Christ. Et hoc maxime videtur esse | |
| 7590 necessarium in legis latione, quia praecepta legis populo | |
| 7591 proponuntur. Unde lex debet esse manifesta, ut Isidorus dicit. Si | |
| 7592 igitur praecepta caeremonialia data sunt in alicuius rei figuram, | |
| 7593 videtur inconvenienter tradidisse huiusmodi praecepta Moyses, non | |
| 7594 exponens quid figurarent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p3"> | |
| 7595 <b>Objection 2:</b> Further, whatever is done for the worship of God, should be entirely free from unfittingness. But the performance of actions | |
| 7596 in representation of others, seems to savor of the theatre or of the drama: because formerly the actions performed in theatres | |
| 7597 were done to represent the actions of others. Therefore it seems that such things should not be done for the worship of God. | |
| 7598 But the ceremonial precepts are ordained to the Divine worship, as stated above | |
| 7599 | |
| 7600 <a href="#FS_Q101_A1" id="FS_Q101_A2-p3.1" shape="rect">(A[1])</a>. Therefore they should not be figurative. | |
| 7601 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 arg. 2"><a name="37963" shape="rect"><span class="ref">[37963] Iª-IIae q. 101 a. 2 arg. 2</span></a> Praeterea, | |
| 7602 ea quae in cultum Dei aguntur, maxime debent honestatem habere. Sed | |
| 7603 facere aliqua facta ad alia repraesentanda, videtur esse | |
| 7604 theatricum, sive poeticum, in theatris enim repraesentabantur olim | |
| 7605 per aliqua quae ibi gerebantur, quaedam aliorum facta. Ergo videtur | |
| 7606 quod huiusmodi non debeant fieri ad cultum Dei. Sed caeremonialia | |
| 7607 ordinantur ad cultum Dei, ut dictum est. Ergo caeremonialia non | |
| 7608 debent esse figuralia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p4"> | |
| 7609 <b>Objection 3:</b> Further, Augustine says (Enchiridion iii, iv) that "God is worshipped chiefly by faith, hope, and charity." But the precepts | |
| 7610 of faith, hope, and charity are not figurative. Therefore the ceremonial precepts should not be figurative. | |
| 7611 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 arg. 3"><a name="37964" shape="rect"><span class="ref">[37964] Iª-IIae q. 101 a. 2 arg. 3</span></a> Praeterea, | |
| 7612 Augustinus dicit, in Enchirid., quod <i>Deus maxime colitur fide, | |
| 7613 spe et caritate</i>. Sed praecepta quae dantur de fide, spe et | |
| 7614 caritate, non sunt figuralia. Ergo praecepta caeremonialia non | |
| 7615 debent esse figuralia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p5"> | |
| 7616 <b>Objection 4:</b> Further, Our Lord said ( | |
| 7617 <a class="scripRef" id="FS_Q101_A2-p5.1" href="./asv.html#John.4.24" target="asv">Jn. 4:24</a>): "God is a spirit, and they that adore Him, must adore Him in spirit and in truth." But a figure is not the very truth: | |
| 7618 in fact one is condivided with the other. Therefore the ceremonial precepts, which refer to the Divine worship, should not | |
| 7619 be figurative. | |
| 7620 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 arg. 4"><a name="37965" shape="rect"><span class="ref">[37965] Iª-IIae q. 101 a. 2 arg. 4</span></a> Praeterea, | |
| 7621 dominus dicit, Ioan. IV, <i>spiritus est Deus, et eos qui adorant | |
| 7622 eum, in spiritu et veritate adorare oportet</i>. Sed figura non est | |
| 7623 ipsa veritas, immo contra se invicem dividuntur. Ergo | |
| 7624 caeremonialia, quae pertinent ad cultum Dei, non debent esse | |
| 7625 figuralia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p6"> | |
| 7626 <b>On the contrary,</b> The Apostle says ( | |
| 7627 <a class="scripRef" id="FS_Q101_A2-p6.1" href="./asv.html#Col.2.16" target="asv">Col. 2:16,17</a>): "Let no man . . . judge you in meat or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths, | |
| 7628 which are a shadow of things to come." | |
| 7629 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 s. c."><a name="37966" shape="rect"><span class="ref">[37966] Iª-IIae q. 101 a. 2 s. c.</span></a> Sed contra | |
| 7630 est quod apostolus dicit, ad Colos. II, <i>nemo vos iudicet in cibo | |
| 7631 aut in potu, aut in parte diei festi aut Neomeniae aut sabbatorum, | |
| 7632 quae sunt umbra futurorum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q101_A2-p7"> | |
| 7633 <b>I answer that,</b> As stated above | |
| 7634 <a href="#FS_Q101_A1" id="FS_Q101_A2-p7.1" shape="rect">(A[1];</a> Q[99], AA[3],4), the ceremonial precepts are those which refer to the worship of God. Now the Divine worship is twofold: | |
| 7635 internal, and external. For since man is composed of soul and body, each of these should be applied to the worship of God; | |
| 7636 the soul by an interior worship; the body by an outward worship: hence it is written ( | |
| 7637 <a class="scripRef" id="FS_Q101_A2-p7.2" href="./asv.html#Ps.83.3" target="asv">Ps. 83:3</a>): "My heart and my flesh have rejoiced in the living | |
| 7638 God." And as the body is ordained to God through the soul, so the outward worship is ordained to the internal worship. Now | |
| 7639 interior worship consists in the soul being united to God by the intellect and affections. Wherefore according to the various | |
| 7640 ways in which the intellect and affections of the man who worships God are rightly united to God, his external actions are | |
| 7641 applied in various ways to the Divine worship. | |
| 7642 </p><p id="FS_Q101_A2-p8"> For in the state of future bliss, the human intellect will gaze on the Divine Truth in Itself. Wherefore the external worship | |
| 7643 will not consist in anything figurative, but solely in the praise of God, proceeding from the inward knowledge and affection, | |
| 7644 according to | |
| 7645 <a class="scripRef" id="FS_Q101_A2-p8.1" href="./asv.html#Isa.51.3" target="asv"> Is. 51:3</a>: "Joy and gladness shall be found therein, thanksgiving and the voice of praise." | |
| 7646 </p><p id="FS_Q101_A2-p9"> But in the present state of life, we are unable to gaze on the Divine Truth in Itself, and we need the ray of Divine light | |
| 7647 to shine upon us under the form of certain sensible figures, as Dionysius states (Coel. Hier. i); in various ways, however, | |
| 7648 according to the various states of human knowledge. For under the Old Law, neither was the Divine Truth manifest in Itself, | |
| 7649 nor was the way leading to that manifestation as yet opened out, as the Apostle declares ( | |
| 7650 <a class="scripRef" id="FS_Q101_A2-p9.1" href="./asv.html#Heb.9.8" target="asv">Heb. | |
| 7651 9:8 | |
| 7652 </a>). Hence the external worship of the Old Law needed to be figurative not only of the future truth to be manifested in our | |
| 7653 heavenly country, but also of Christ, Who is the way leading to that heavenly manifestation. But under the New Law this way | |
| 7654 is already revealed: and therefore it needs no longer to be foreshadowed as something future, but to be brought to our minds | |
| 7655 as something past or present: and the truth of the glory to come, which is not yet revealed, alone needs to be | |
| 7656 foreshadowed. This is what the Apostle says ( | |
| 7657 <a class="scripRef" id="FS_Q101_A2-p9.2" href="./asv.html#Heb.11.1" target="asv">Heb. 11:1</a>): "The Law has [Vulg.: 'having'] a shadow of the good things to come, not the very image of the things": for a shadow is | |
| 7658 less than an image; so that the image belongs to the New Law, but the shadow to the Old. | |
| 7659 </p></div></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 co."><a name="37967" shape="rect"><span class="ref">[37967] Iª-IIae q. 101 a. 2 co.</span></a> Respondeo | |
| 7660 dicendum quod, sicut iam dictum est, praecepta caeremonialia | |
| 7661 dicuntur quae ordinantur ad cultum Dei. Est autem duplex cultus | |
| 7662 Dei, interior, et exterior. Cum enim homo sit compositus ex anima | |
| 7663 et corpore, utrumque debet applicari ad colendum Deum, ut scilicet | |
| 7664 anima colat interiori cultu, et corpus exteriori, unde dicitur in | |
| 7665 Psalmo LXXXIII, <i>cor meum et caro mea exultaverunt in Deum | |
| 7666 vivum</i>. Et sicut corpus ordinatur in Deum per animam, ita cultus | |
| 7667 exterior ordinatur ad interiorem cultum. Consistit autem interior | |
| 7668 cultus in hoc quod anima coniungatur Deo per intellectum et | |
| 7669 affectum. Et ideo secundum quod diversimode intellectus et affectus | |
| 7670 colentis Deum Deo recte coniungitur, secundum hoc diversimode | |
| 7671 exteriores actus hominis ad cultum Dei applicantur. In statu enim | |
| 7672 futurae beatitudinis, intellectus humanus ipsam divinam veritatem | |
| 7673 in seipsa intuebitur. Et ideo exterior cultus non consistet in | |
| 7674 aliqua figura, sed solum in laude Dei, quae procedit ex interiori | |
| 7675 cognitione et affectione; secundum illud Isaiae li, <i>gaudium et | |
| 7676 laetitia invenietur in ea, gratiarum actio et vox laudis</i>. In | |
| 7677 statu autem praesentis vitae, non possumus divinam veritatem in | |
| 7678 seipsa intueri, sed oportet quod radius divinae veritatis nobis | |
| 7679 illucescat sub aliquibus sensibilibus figuris, sicut Dionysius | |
| 7680 dicit, I cap. Cael. Hier., diversimode tamen, secundum diversum | |
| 7681 statum cognitionis humanae. In veteri enim lege neque ipsa divina | |
| 7682 veritas in seipsa manifesta erat, neque etiam adhuc propalata erat | |
| 7683 via ad hoc perveniendi, sicut apostolus dicit, ad Heb. IX. Et ideo | |
| 7684 oportebat exteriorem cultum veteris legis non solum esse | |
| 7685 figurativum futurae veritatis manifestandae in patria; sed etiam | |
| 7686 esse figurativum Christi, qui est via ducens ad illam patriae | |
| 7687 veritatem. Sed in statu novae legis, haec via iam est revelata. | |
| 7688 Unde hanc praefigurari non oportet sicut futuram, sed commemorari | |
| 7689 oportet per modum praeteriti vel praesentis, sed solum oportet | |
| 7690 praefigurari futuram veritatem gloriae nondum revelatam. Et hoc est | |
| 7691 quod apostolus dicit, ad Heb. X, <i>umbram habet lex futurorum | |
| 7692 bonorum, non ipsam imaginem rerum</i>, umbra enim minus est quam | |
| 7693 imago; tanquam imago pertineat ad novam legem, umbra vero ad | |
| 7694 veterem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p10"> | |
| 7695 <b>Reply to Objection 1:</b> The things of God are not to be revealed to man except in proportion to his capacity: else he would be in danger of downfall, | |
| 7696 were he to despise what he cannot grasp. Hence it was more beneficial that the Divine mysteries should be revealed to uncultured | |
| 7697 people under a veil of figures, that thus they might know them at least implicitly by using those figures to the honor of | |
| 7698 God. | |
| 7699 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 ad 1"><a name="37968" shape="rect"><span class="ref">[37968] Iª-IIae q. 101 a. 2 ad 1</span></a> Ad primum | |
| 7700 ergo dicendum quod divina non sunt revelanda hominibus nisi | |
| 7701 secundum eorum capacitatem, alioquin daretur eis praecipitii | |
| 7702 materia, dum contemnerent quae capere non possent. Et ideo utilius | |
| 7703 fuit ut sub quodam figurarum velamine divina mysteria rudi populo | |
| 7704 traderentur, ut sic saltem ea implicite cognoscerent, dum illis | |
| 7705 figuris deservirent ad honorem Dei.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p11"> | |
| 7706 <b>Reply to Objection 2:</b> Just as human reason fails to grasp poetical expressions on account of their being lacking in truth, so does it fail to grasp | |
| 7707 Divine things perfectly, on account of the sublimity of the truth they contain: and therefore in both cases there is need | |
| 7708 of signs by means of sensible figures. | |
| 7709 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 ad 2"><a name="37969" shape="rect"><span class="ref">[37969] Iª-IIae q. 101 a. 2 ad 2</span></a> Ad secundum | |
| 7710 dicendum quod, sicut poetica non capiuntur a ratione humana propter | |
| 7711 defectum veritatis qui est in eis, ita etiam ratio humana perfecte | |
| 7712 capere non potest divina propter excedentem ipsorum veritatem. Et | |
| 7713 ideo utrobique opus est repraesentatione per sensibiles | |
| 7714 figuras.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p12"> | |
| 7715 <b>Reply to Objection 3:</b> Augustine is speaking there of internal worship; to which, however, external worship should be ordained, as stated above. | |
| 7716 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 ad 3"><a name="37970" shape="rect"><span class="ref">[37970] Iª-IIae q. 101 a. 2 ad 3</span></a> Ad tertium | |
| 7717 dicendum quod Augustinus ibi loquitur de cultu interiore; ad quem | |
| 7718 tamen ordinari oportet exteriorem cultum, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A2-p13"> <b>Reply to Objection 4</b> The same answer applies to the Fourth Objection: because men were taught by Him to practice more perfectly the spiritual | |
| 7719 worship of God. | |
| 7720 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 2 ad 4"><a name="37971" shape="rect"><span class="ref">[37971] Iª-IIae q. 101 a. 2 ad 4</span></a> Et similiter | |
| 7721 dicendum est ad quartum, quia per Christum homines plenius ad | |
| 7722 spiritualem Dei cultum sunt introducti.</p></div></div></div><div id="FS_Q101_A3" class="div4"><h4 id="FS_Q101_A3-p0.1">Q. 101. A. 3. Whether there should have been man ceremonial precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p2"> | |
| 7723 <b>Objection 1:</b> It would seem that there should not have been many ceremonial precepts. For those things which conduce to an end should be | |
| 7724 proportionate to that end. But the ceremonial precepts, as stated above ( | |
| 7725 <a href="#FS_Q101_A1" id="FS_Q101_A3-p2.1" shape="rect">AA[1]</a>,2), are ordained to the worship of God, and to the foreshadowing of Christ. Now "there is but one God, of Whom are all things | |
| 7726 . . . and one Lord Jesus Christ, by Whom are all things" ( | |
| 7727 <a class="scripRef" id="FS_Q101_A3-p2.2" href="./asv.html#iCor.8.6" target="asv">1 Cor. 8:6</a>). Therefore there | |
| 7728 should not have been many ceremonial precepts. | |
| 7729 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 arg. 1"><a name="37972" shape="rect"><span class="ref">[37972] Iª-IIae q. 101 a. 3 arg. 1</span></a> Ad tertium | |
| 7730 sic proceditur. Videtur quod non debuerint esse multa caeremonialia | |
| 7731 praecepta. Ea enim quae sunt ad finem, debent esse fini | |
| 7732 proportionata. Sed caeremonialia praecepta, sicut dictum est, | |
| 7733 ordinantur ad cultum Dei et in figuram Christi. Est autem <i>unus | |
| 7734 Deus, a quo omnia; et unus dominus Iesus Christus, per quem | |
| 7735 omnia</i>, ut dicitur I ad Cor. VIII. Ergo caeremonialia non | |
| 7736 debuerunt multiplicari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p3"> | |
| 7737 <b>Objection 2:</b> Further, the great number of the ceremonial precepts was an occasion of transgression, according to the words of Peter ( | |
| 7738 <a class="scripRef" id="FS_Q101_A3-p3.1" href="./asv.html#Acts.15.10" target="asv">Acts 15:10</a>): "Why tempt you God, to put a yoke upon the necks of the disciples, which neither our fathers nor we have been able to bear?" | |
| 7739 Now the transgression of the Divine precepts is an obstacle to man's salvation. Since, therefore, every law should conduce | |
| 7740 to man's salvation, as Isidore says (Etym. v, 3), it seems | |
| 7741 that the ceremonial precepts should not have been given in great number. | |
| 7742 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 arg. 2"><a name="37973" shape="rect"><span class="ref">[37973] Iª-IIae q. 101 a. 3 arg. 2</span></a> Praeterea, | |
| 7743 multitudo caeremonialium praeceptorum transgressionis erat occasio; | |
| 7744 secundum illud quod dicit Petrus, Act. XV, <i>quid tentatis Deum, | |
| 7745 imponere iugum super cervicem discipulorum, quod neque nos, neque | |
| 7746 patres nostri, portare potuimus?</i> Sed transgressio divinorum | |
| 7747 praeceptorum contrariatur humanae saluti. Cum igitur lex omnis | |
| 7748 debeat saluti congruere hominum, ut Isidorus dicit, videtur quod | |
| 7749 non debuerint multa praecepta caeremonialia dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p4"> | |
| 7750 <b>Objection 3:</b> Further, the ceremonial precepts referred to the outward and bodily worship of God, as stated above | |
| 7751 <a href="#FS_Q101_A2" id="FS_Q101_A3-p4.1" shape="rect">(A[2])</a>. But the Law should have lessened this bodily worship: since it directed men to Christ, Who taught them to worship God "in | |
| 7752 spirit and in truth," as stated in | |
| 7753 <a class="scripRef" id="FS_Q101_A3-p4.2" href="./asv.html#John.4.23" target="asv"> Jn. 4:23.</a> Therefore there should not have been many ceremonial precepts. | |
| 7754 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 arg. 3"><a name="37974" shape="rect"><span class="ref">[37974] Iª-IIae q. 101 a. 3 arg. 3</span></a> Praeterea, | |
| 7755 praecepta caeremonialia pertinebant ad cultum Dei exteriorem et | |
| 7756 corporalem, ut dictum est. Sed huiusmodi cultum corporalem lex | |
| 7757 debebat diminuere, quia ordinabat ad Christum, qui docuit homines | |
| 7758 Deum colere in spiritu et veritate, ut habetur Ioan. IV. Non ergo | |
| 7759 debuerunt multa praecepta caeremonialia dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p5"> | |
| 7760 <b>On the contrary,</b> ( | |
| 7761 <a class="scripRef" id="FS_Q101_A3-p5.1" href="./asv.html#Hos.8.12" target="asv">Osee 8:12</a>): "I shall write to them [Vulg.: 'him'] My manifold laws"; and ( | |
| 7762 <a class="scripRef" id="FS_Q101_A3-p5.2" href="./asv.html#Job.11.6" target="asv">Job 11:6</a>): "That He might show thee the secrets of His wisdom, and that His Law is manifold." | |
| 7763 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 s. c."><a name="37975" shape="rect"><span class="ref">[37975] Iª-IIae q. 101 a. 3 s. c.</span></a> Sed contra | |
| 7764 est quod dicitur Osee VIII, <i>scribam eis multiplices leges | |
| 7765 intus</i>; et Iob XI, ut <i>ostenderet tibi secreta sapientiae, | |
| 7766 quod multiplex sit lex eius</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p6"> | |
| 7767 <b>I answer that,</b> As stated above ( | |
| 7768 <a href="#FS_Q96_A1" id="FS_Q101_A3-p6.1" shape="rect">Q[96], A[1]</a>), every law is given to a people. Now a people contains two kinds of men: some, prone to evil, who have to be coerced by | |
| 7769 the precepts of the law, as stated above ( | |
| 7770 <a href="#FS_Q95_A1" id="FS_Q101_A3-p6.2" shape="rect">Q[95], A[1]</a>); some, inclined to good, either from nature or from custom, or rather from grace; and the like have to be taught and improved | |
| 7771 by means of the precepts of the law. Accordingly, with regard to both kinds of | |
| 7772 the law. Accordingly, with regard to both kinds of men it was expedient that the Old Law should contain many ceremonial precepts. | |
| 7773 For in that people there were many prone to idolatry; wherefore it was necessary to recall them by means of ceremonial precepts | |
| 7774 from the worship of idols to the worship of God. And since men served idols in many ways, it was necessary on the other hand | |
| 7775 to devise many means of repressing every single one: and again, to lay many obligations on such like men, in order | |
| 7776 that being burdened, as it were, by their duties to the Divine worship, they might have no time for the service of idols. | |
| 7777 As to those who were inclined to good, it was again necessary that there should be many ceremonial precepts; both because | |
| 7778 thus their mind turned to God in many ways, and more continually; and because the mystery of Christ, which was foreshadowed | |
| 7779 by these ceremonial precepts, brought many boons to the world, and afforded men many considerations, which needed to be signified | |
| 7780 by various ceremonies. | |
| 7781 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 co."><a name="37976" shape="rect"><span class="ref">[37976] Iª-IIae q. 101 a. 3 co.</span></a> Respondeo | |
| 7782 dicendum quod, sicut supra dictum est, omnis lex alicui populo | |
| 7783 datur. In populo autem duo genera hominum continentur, quidam proni | |
| 7784 ad malum, qui sunt per praecepta legis coercendi, ut supra dictum | |
| 7785 est; quidam habentes inclinationem ad bonum, vel ex natura vel ex | |
| 7786 consuetudine, vel magis ex gratia; et tales sunt per legis | |
| 7787 praeceptum instruendi et in melius promovendi. Quantum igitur ad | |
| 7788 utrumque genus hominum, expediebat praecepta caeremonialia in | |
| 7789 veteri lege multiplicari. Erant enim in illo populo aliqui ad | |
| 7790 idololatriam proni, et ideo necesse erat ut ab idololatriae cultu | |
| 7791 per praecepta caeremonialia revocarentur ad cultum Dei. Et quia | |
| 7792 multipliciter homines idololatriae deserviebant, oportebat e | |
| 7793 contrario multa institui ad singula reprimenda, et iterum multa | |
| 7794 talibus imponi, ut, quasi oneratis ex his quae ad cultum Dei | |
| 7795 impenderent, non vacaret idololatriae deservire. Ex parte vero | |
| 7796 eorum qui erant prompti ad bonum, etiam necessaria fuit | |
| 7797 multiplicatio caeremonialium praeceptorum. Tum quia per hoc | |
| 7798 diversimode mens eorum referebatur in Deum, et magis assidue. Tum | |
| 7799 etiam quia mysterium Christi, quod per huiusmodi caeremonialia | |
| 7800 figurabatur, multiplices utilitates attulit mundo, et multa circa | |
| 7801 ipsum consideranda erant, quae oportuit per diversa caeremonialia | |
| 7802 figurari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p7"> | |
| 7803 <b>Reply to Objection 1:</b> When that which conduces to an end is sufficient to conduce thereto, then one such thing suffices for one end: thus one remedy, | |
| 7804 if it be efficacious, suffices sometimes to restore men to health, and then the remedy needs not to be repeated. But when | |
| 7805 that which conduces to an end is weak and imperfect, it needs to be multiplied: thus many remedies are given to a sick man, | |
| 7806 when one is not enough to heal him. Now the ceremonies of the Old Law were weak | |
| 7807 and imperfect, both for representing the mystery of Christ, on account of its surpassing excellence; and for subjugating men's | |
| 7808 minds to God. Hence the Apostle says ( | |
| 7809 <a class="scripRef" id="FS_Q101_A3-p7.1" href="./asv.html#Heb.7.18" target="asv">Heb. 7:18,19</a>): "There is a setting aside of the former commandment because of the weakness and unprofitableness thereof, for the law brought | |
| 7810 nothing to perfection." Consequently these ceremonies needed to be in great number. | |
| 7811 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 ad 1"><a name="37977" shape="rect"><span class="ref">[37977] Iª-IIae q. 101 a. 3 ad 1</span></a> Ad primum | |
| 7812 ergo dicendum quod, quando id quod ordinatur ad finem, est | |
| 7813 sufficiens ad ducendum in finem, tunc sufficit unum ad unum finem, | |
| 7814 sicut una medicina, si sit efficax, sufficit quandoque ad sanitatem | |
| 7815 inducendam, et tunc non oportet multiplicari medicinam. Sed propter | |
| 7816 debilitatem et imperfectionem eius quod est ad finem, oportet eam | |
| 7817 multiplicari, sicut multa remedia adhibentur infirmo, quando unum | |
| 7818 non sufficit ad sanandum. Caeremoniae autem veteris legis invalidae | |
| 7819 et imperfectae erant et ad repraesentandum Christi mysterium, quod | |
| 7820 est superexcellens; et ad subiugandum mentes hominum Deo. Unde | |
| 7821 apostolus dicit, ad Heb. VII, <i>reprobatio fit praecedentis | |
| 7822 mandati, propter infirmitatem et inutilitatem, nihil enim ad | |
| 7823 perfectum adduxit lex</i>. Et ideo oportuit huiusmodi caeremonias | |
| 7824 multiplicari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p8"> | |
| 7825 <b>Reply to Objection 2:</b> A wise lawgiver should suffer lesser transgressions, that the greater may be avoided. And therefore, in order to avoid the | |
| 7826 sin of idolatry, and the pride which would arise in the hearts of the Jews, were they to fulfil all the precepts of the Law, | |
| 7827 the fact that they would in consequence find many occasions of disobedience did not prevent God from giving them many ceremonial | |
| 7828 precepts. | |
| 7829 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 ad 2"><a name="37978" shape="rect"><span class="ref">[37978] Iª-IIae q. 101 a. 3 ad 2</span></a> Ad secundum | |
| 7830 dicendum quod sapientis legislatoris est minores transgressiones | |
| 7831 permittere, ut maiores caveantur. Et ideo, ut caveretur | |
| 7832 transgressio idololatriae, et superbiae quae in Iudaeorum cordibus | |
| 7833 nasceretur si omnia praecepta legis implerent, non propter hoc | |
| 7834 praetermisit Deus multa caeremonialia praecepta tradere, quia de | |
| 7835 facili sumebant ex hoc transgrediendi occasionem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A3-p9"> | |
| 7836 <b>Reply to Objection 3:</b> The Old Law lessened bodily worship in many ways. Thus it forbade sacrifices to be offered in every place and by any person. | |
| 7837 Many such like things did it enact for the lessening of bodily worship; as Rabbi Moses, the Egyptian testifies (Doct. Perplex. | |
| 7838 iii). Nevertheless it behooved not to attenuate the bodily worship of God so much as to allow men to fall away into the worship | |
| 7839 of idols. | |
| 7840 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 3 ad 3"><a name="37979" shape="rect"><span class="ref">[37979] Iª-IIae q. 101 a. 3 ad 3</span></a> Ad tertium | |
| 7841 dicendum quod vetus lex in multis diminuit corporalem cultum. | |
| 7842 Propter quod statuit quod non in omni loco sacrificia offerrentur, | |
| 7843 neque a quibuslibet. Et multa huiusmodi statuit ad diminutionem | |
| 7844 exterioris cultus; sicut etiam Rabbi Moyses Aegyptius dicit. | |
| 7845 Oportebat tamen non ita attenuare corporalem cultum Dei, ut homines | |
| 7846 ad cultum Daemonum declinarent.</p></div></div></div><div id="FS_Q101_A4" class="div4"><h4 id="FS_Q101_A4-p0.1">Q. 101. A. 4. Whether the ceremonies of the Old Law are suitably divided into sacrifices, sacred things, sacraments, and observances?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p2"> | |
| 7847 <b>Objection 1:</b> It would seem that the ceremonies of the Old Law are unsuitably divided into "sacrifices, sacred things, sacraments, and | |
| 7848 observances." For the ceremonies of the Old Law foreshadowed Christ. But this was done only by the sacrifices, which foreshadowed | |
| 7849 the sacrifice in which Christ "delivered Himself an oblation and a sacrifice to God" ( | |
| 7850 <a class="scripRef" id="FS_Q101_A4-p2.1" href="./asv.html#Eph.5.2" target="asv">Eph. 5:2</a>). Therefore none but the sacrifices were ceremonies. | |
| 7851 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 arg. 1"><a name="37980" shape="rect"><span class="ref">[37980] Iª-IIae q. 101 a. 4 arg. 1</span></a> Ad quartum | |
| 7852 sic proceditur. Videtur quod caeremoniae veteris legis | |
| 7853 inconvenienter dividantur in sacrificia, sacra, sacramenta et | |
| 7854 observantias. Caeremoniae enim veteris legis figurabant Christum. | |
| 7855 Sed hoc solum fiebat per sacrificia, per quae figurabatur | |
| 7856 sacrificium quo Christus se obtulit oblationem et hostiam Deo, ut | |
| 7857 dicitur ad Ephes. V. Ergo sola sacrificia erant caeremonialia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p3"> | |
| 7858 <b>Objection 2:</b> Further, the Old Law was ordained to the New. But in the New Law the sacrifice is the Sacrament of the Altar. Therefore in | |
| 7859 the Old Law there should be no distinction between "sacrifices" and "sacraments." | |
| 7860 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 arg. 2"><a name="37981" shape="rect"><span class="ref">[37981] Iª-IIae q. 101 a. 4 arg. 2</span></a> Praeterea, | |
| 7861 vetus lex ordinabatur ad novam. Sed in nova lege ipsum sacrificium | |
| 7862 est sacramentum altaris. Ergo in veteri lege non debuerunt | |
| 7863 distingui sacramenta contra sacrificia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p4"> | |
| 7864 <b>Objection 3:</b> Further, a "sacred thing" is something dedicated to God: in which sense the tabernacle and its vessels were said to be consecrated. | |
| 7865 But all the ceremonial precepts were ordained to the worship of God, as stated above | |
| 7866 <a href="#FS_Q101_A1" id="FS_Q101_A4-p4.1" shape="rect">(A[1])</a>. Therefore all ceremonies were sacred things. Therefore "sacred things" should not be taken as a part of the ceremonies. | |
| 7867 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 arg. 3"><a name="37982" shape="rect"><span class="ref">[37982] Iª-IIae q. 101 a. 4 arg. 3</span></a> Praeterea, | |
| 7868 sacrum dicitur quod est Deo dicatum, secundum quem modum | |
| 7869 tabernaculum et vasa eius sacrificari dicebantur. Sed omnia | |
| 7870 caeremonialia erant ordinata ad cultum Dei, ut dictum est. Ergo | |
| 7871 caeremonialia omnia sacra erant. Non ergo una pars caeremonialium | |
| 7872 debet sacra nominari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p5"> | |
| 7873 <b>Objection 4:</b> Further, "observances" are so called from having to be observed. But all the precepts of the Law had to be observed: for | |
| 7874 it is written ( | |
| 7875 <a class="scripRef" id="FS_Q101_A4-p5.1" href="./asv.html#Deut.8.11" target="asv">Dt. 8:11</a>): "Observe [Douay: 'Take heed'] and beware lest at any time thou forget the Lord thy God, and neglect His commandments and | |
| 7876 judgments and ceremonies." Therefore the "observances" should not be considered as a part of the ceremonies. | |
| 7877 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 arg. 4"><a name="37983" shape="rect"><span class="ref">[37983] Iª-IIae q. 101 a. 4 arg. 4</span></a> Praeterea, | |
| 7878 observantiae ab observando dicuntur. Sed omnia praecepta legis | |
| 7879 observari debebant, dicitur enim Deut. VIII, <i>observa et cave ne | |
| 7880 quando obliviscaris domini Dei tui, et negligas mandata eius atque | |
| 7881 iudicia et caeremonias</i>. Non ergo observantiae debent poni una | |
| 7882 pars caeremonialium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p6"> | |
| 7883 <b>Objection 5:</b> Further, the solemn festivals are reckoned as part of the ceremonial: since they were a shadow of things to come ( | |
| 7884 <a class="scripRef" id="FS_Q101_A4-p6.1" href="./asv.html#Col.2.16" target="asv">Col. 2:16,17</a>): and the same may be said of the oblations and gifts, as appears from the words of the Apostle ( | |
| 7885 <a class="scripRef" id="FS_Q101_A4-p6.2" href="./asv.html#Heb.9.9" target="asv">Heb. 9:9</a>): and yet these do not seem to be inclined in any of those mentioned above. Therefore the above division of ceremonies is | |
| 7886 unsuitable. | |
| 7887 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 arg. 5"><a name="37984" shape="rect"><span class="ref">[37984] Iª-IIae q. 101 a. 4 arg. 5</span></a> Praeterea, | |
| 7888 solemnitates inter caeremonialia computantur, cum sint in umbram | |
| 7889 futuri, ut patet ad Colos. II. Similiter etiam oblationes et | |
| 7890 munera; ut patet per apostolum, ad Heb. IX. Quae tamen sub nullo | |
| 7891 horum contineri videntur. Ergo inconveniens est praedicta | |
| 7892 distinctio caeremonialium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p7"> | |
| 7893 <b>On the contrary,</b> In the Old Law each of the above is called a ceremony. For the sacrifices are called ceremonies ( | |
| 7894 <a class="scripRef" id="FS_Q101_A4-p7.1" href="./asv.html#Num.15.24" target="asv">Num. 15:24</a>): "They shall offer a calf . . . and the sacrifices and libations thereof, as the ceremonies require." Of the sacrament of | |
| 7895 Order it is written ( | |
| 7896 <a class="scripRef" id="FS_Q101_A4-p7.2" href="./asv.html#Lev.7.35" target="asv">Lev. 7:35</a>): "This is the anointing of Aaron and his sons in the ceremonies." Of sacred things also it is written ( | |
| 7897 <a class="scripRef" id="FS_Q101_A4-p7.3" href="./asv.html#Exod.38.21" target="asv">Ex. 38:21</a>): "These are the | |
| 7898 instruments of the tabernacle of the testimony . . . in the ceremonies of the Levites." And again of the observances it is | |
| 7899 written ( | |
| 7900 <a class="scripRef" id="FS_Q101_A4-p7.4" href="./asv.html#." target="asv">3 Kings 9:6</a>): "If you . . . shall turn away from following Me, and will not observe [Douay: 'keep'] My . . . ceremonies which I have | |
| 7901 set before you." | |
| 7902 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 s. c."><a name="37985" shape="rect"><span class="ref">[37985] Iª-IIae q. 101 a. 4 s. c.</span></a> Sed contra | |
| 7903 est quod in veteri lege singula praedicta caeremoniae vocantur. | |
| 7904 Sacrificia enim dicuntur caeremoniae Num. XV, <i>offerat vitulum et | |
| 7905 sacrificia eius ac libamenta, ut caeremoniae eius postulant</i>. De | |
| 7906 sacramento etiam ordinis dicitur Levit. VII, <i>haec est unctio | |
| 7907 Aaron et filiorum eius in caeremoniis</i>. De sacris etiam dicitur | |
| 7908 Exod. XXXVIII, haec sunt <i>instrumenta tabernaculi testimonii in | |
| 7909 caeremoniis Levitarum</i>. De observantiis etiam dicitur III Reg. | |
| 7910 IX, <i>si aversi fueritis, non sequentes me, nec observantes | |
| 7911 caeremonias quas proposui vobis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p8"> | |
| 7912 <b>I answer that,</b> As stated above ( | |
| 7913 <a href="#FS_Q101_A1" id="FS_Q101_A4-p8.1" shape="rect">AA[1]</a>,2), the ceremonial precepts are ordained to the Divine worship. Now in this worship we may consider the worship itself, the | |
| 7914 worshippers, and the instruments of worship. The worship consists specially in "sacrifices," which are offered up in honor | |
| 7915 of God. The instruments of worship refer to the "sacred things," such as the tabernacle, the vessels and so forth. With regard | |
| 7916 to the worshippers two points may be | |
| 7917 considered. The first point is their preparation for Divine worship, which is effected by a sort of consecration either of | |
| 7918 the people or of the ministers; and to this the "sacraments" refer. The second point is their particular mode of life, whereby | |
| 7919 they are distinguished from those who do not worship God: and to this pertain the "observances," for instance, in matters | |
| 7920 of food, clothing, and so forth. | |
| 7921 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 co."><a name="37986" shape="rect"><span class="ref">[37986] Iª-IIae q. 101 a. 4 co.</span></a> Respondeo | |
| 7922 dicendum quod, sicut supra dictum est, caeremonialia praecepta | |
| 7923 ordinantur ad cultum Dei. In quo quidem cultu considerari possunt | |
| 7924 et ipse cultus, et colentes, et instrumenta colendi. Ipse autem | |
| 7925 cultus specialiter consistit in sacrificiis, quae in Dei | |
| 7926 reverentiam offeruntur. Instrumenta autem colendi pertinent ad | |
| 7927 sacra, sicut est tabernaculum, et vasa, et alia huiusmodi. Ex parte | |
| 7928 autem colentium duo possunt considerari. Scilicet et eorum | |
| 7929 institutio ad cultum divinum, quod fit per quandam consecrationem | |
| 7930 vel populi, vel ministrorum, et ad hoc pertinent sacramenta. Et | |
| 7931 iterum eorum singularis conversatio, per quam distinguuntur ab his | |
| 7932 qui Deum non colunt, et ad hoc pertinent observantiae, puta in | |
| 7933 cibis et vestimentis et aliis huiusmodi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p9"> | |
| 7934 <b>Reply to Objection 1:</b> It was necessary for the sacrifices to be offered both in some certain place and by some certain men: and all this pertained | |
| 7935 to the worship of God. Wherefore just as their sacrifices signified Christ the victim, so too their sacraments and sacred | |
| 7936 things of the New Law; while their observances foreshadowed the mode of life of the people under the New Law: all of which | |
| 7937 things pertain to Christ. | |
| 7938 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 ad 1"><a name="37987" shape="rect"><span class="ref">[37987] Iª-IIae q. 101 a. 4 ad 1</span></a> Ad primum | |
| 7939 ergo dicendum quod sacrificia oportebat offerri et in aliquibus | |
| 7940 locis, et per aliquos homines, et totum hoc ad cultum Dei pertinet. | |
| 7941 Unde sicut per sacrificia significatur Christus immolatus, ita | |
| 7942 etiam per sacramenta et sacra illorum figurabantur sacramenta et | |
| 7943 sacra novae legis; et per eorum observantias figurabatur | |
| 7944 conversatio populi novae legis. Quae omnia ad Christum | |
| 7945 pertinent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p10"> | |
| 7946 <b>Reply to Objection 2:</b> The sacrifice of the New Law, viz. the Eucharist, contains Christ Himself, the Author of our Sanctification: for He sanctified | |
| 7947 "the people by His own blood" ( | |
| 7948 <a class="scripRef" id="FS_Q101_A4-p10.1" href="./asv.html#Heb.13.12" target="asv">Heb. 13:12</a>). Hence this Sacrifice is also a sacrament. But the sacrifices of the Old Law did not contain Christ, but foreshadowed Him; | |
| 7949 hence they are not called sacraments. In order to signify this there were certain sacraments apart from the sacrifices of | |
| 7950 the Old Law, which | |
| 7951 sacraments were figures of the sanctification to come. Nevertheless to certain consecrations certain sacrifices were united. | |
| 7952 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 ad 2"><a name="37988" shape="rect"><span class="ref">[37988] Iª-IIae q. 101 a. 4 ad 2</span></a> Ad secundum | |
| 7953 dicendum quod sacrificium novae legis, idest Eucharistia, continet | |
| 7954 ipsum Christum, qui est sanctificationis auctor, sanctificavit enim | |
| 7955 per suum sanguinem populum, ut dicitur ad Heb. ult. Et ideo hoc | |
| 7956 sacrificium etiam est sacramentum. Sed sacrificia veteris legis non | |
| 7957 continebant Christum, sed ipsum figurabant, et ideo non dicuntur | |
| 7958 sacramenta. Sed ad hoc designandum seorsum erant quaedam sacramenta | |
| 7959 in veteri lege, quae erant figurae futurae consecrationis. Quamvis | |
| 7960 etiam quibusdam consecrationibus quaedam sacrificia | |
| 7961 adiungerentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p11"> | |
| 7962 <b>Reply to Objection 3:</b> The sacrifices and sacraments were of course sacred things. But certain things were sacred, through being dedicated to the | |
| 7963 Divine worship, and yet were not sacrifices or sacraments: wherefore they retained the common designation of sacred things. | |
| 7964 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 ad 3"><a name="37989" shape="rect"><span class="ref">[37989] Iª-IIae q. 101 a. 4 ad 3</span></a> Ad tertium | |
| 7965 dicendum quod etiam sacrificia et sacramenta erant sacra. Sed | |
| 7966 quaedam erant quae erant sacra, utpote ad cultum Dei dicata, nec | |
| 7967 tamen erant sacrificia nec sacramenta, et ideo retinebant sibi | |
| 7968 commune nomen sacrorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p12"> | |
| 7969 <b>Reply to Objection 4:</b> Those things which pertained to the mode of life of the people who worshipped God, retained the common designation of observances, | |
| 7970 in so far as they fell short of the above. For they were not called sacred things, because they had no immediate connection | |
| 7971 with the worship of God, such as the tabernacle and its vessels had. But by a sort of consequence they were matters of ceremony, | |
| 7972 in so far as they affected the fitness of the people who worshipped | |
| 7973 God. | |
| 7974 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 ad 4"><a name="37990" shape="rect"><span class="ref">[37990] Iª-IIae q. 101 a. 4 ad 4</span></a> Ad quartum | |
| 7975 dicendum quod ea quae pertinebant ad conversationem populi colentis | |
| 7976 Deum, retinebant sibi commune nomen observantiarum, inquantum a | |
| 7977 praemissis deficiebant. Non enim dicebantur sacra, quia non | |
| 7978 habebant immediatum respectum ad cultum Dei, sicut tabernaculum et | |
| 7979 vasa eius. Sed per quandam consequentiam erant caeremonialia, | |
| 7980 inquantum pertinebant ad quandam idoneitatem populi colentis | |
| 7981 Deum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q101_A4-p13"> | |
| 7982 <b>Reply to Objection 5:</b> Just as the sacrifices were offered in a fixed place, so were they offered at fixed times: for which reason the solemn festivals | |
| 7983 seem to be reckoned among the sacred things. The oblations and gifts are counted together with the sacrifices; hence the Apostle | |
| 7984 says ( | |
| 7985 <a class="scripRef" id="FS_Q101_A4-p13.1" href="./asv.html#Heb.5.1" target="asv">Heb. 5:1</a>): "Every high-priest taken from among men, is ordained for men in things that appertain to God, that he may offer up gifts | |
| 7986 and sacrifices." | |
| 7987 </p></div><div class="lat"><p class="latin" title="I-II q. 101 a. 4 ad 5"><a name="37991" shape="rect"><span class="ref">[37991] Iª-IIae q. 101 a. 4 ad 5</span></a> Ad quintum | |
| 7988 dicendum quod, sicut sacrificia offerebantur in determinato loco | |
| 7989 ita etiam offerebantur in determinatis temporibus, unde etiam | |
| 7990 solemnitates inter sacra computari videntur. Oblationes autem et | |
| 7991 munera computantur cum sacrificiis, quia Deo offerebantur, unde | |
| 7992 apostolus dicit, ad Heb. V, <i>omnis pontifex ex hominibus | |
| 7993 assumptus, pro hominibus constituitur in his quae sunt ad Deum, ut | |
| 7994 offerat dona et sacrificia</i>.</p></div></div></div></div> | |
| 7995 <div id="FS_Q102" class="div3"> | |
| 7996 <h3 id="FS_Q102-p0.1">Q. 102. OF THE CAUSES OF THE CEREMONIAL PRECEPTS (SIX ARTICLES)</h3> | |
| 7997 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 7998 <p id="FS_Q102-p2"> We must now consider the causes of the ceremonial precepts: under which head there are six points of inquiry:</p><p id="FS_Q102-p3"><a href="#FS_Q102_A1"> (1) Whether there was any cause for the ceremonial precepts?</a></p><p id="FS_Q102-p4"><a href="#FS_Q102_A2"> (2) Whether the cause of the ceremonial precepts was literal or figurative?</a></p><p id="FS_Q102-p5"><a href="#FS_Q102_A3"> (3) The causes of the sacrifices;</a></p><p id="FS_Q102-p6"><a href="#FS_Q102_A4"> (4) The causes of the sacrifices;</a></p><p id="FS_Q102-p7"><a href="#FS_Q102_A5"> (5) The causes of the sacred things;</a></p><p id="FS_Q102-p8"><a href="#FS_Q102_A6"> (6) The causes of the observances.</a></p> | |
| 7999 </div></div><div class="lat"><p class="latin" title="I-II q. 102 pr."><a name="37992" shape="rect"><span class="ref">[37992] Iª-IIae q. 102 pr.</span></a> Deinde | |
| 8000 considerandum est de causis caeremonialium praeceptorum. Et circa | |
| 8001 hoc quaeruntur sex. Primo, utrum praecepta caeremonialia habeant | |
| 8002 causam. Secundo, utrum habeant causam litteralem, vel solum | |
| 8003 figuralem. Tertio, de causis sacrificiorum. Quarto, de causis | |
| 8004 sacramentorum. Quinto, de causis sacrorum. Sexto, de causis | |
| 8005 observantiarum.</p></div></div></div> | |
| 8006 <div id="FS_Q102_A1" class="div4"><h4 id="FS_Q102_A1-p0.1">Q. 102. A. 1. Whether there was any cause for the ceremonial precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p2"> | |
| 8007 <b>Objection 1:</b> It would seem that there was no cause for the ceremonial precepts. Because on | |
| 8008 <a class="scripRef" id="FS_Q102_A1-p2.1" href="./asv.html#Eph.2.15" target="asv"> Eph. 2:15, </a> "Making void the law of the commandments," the gloss says, (i.e.) "making void the Old Law as to the carnal observances, | |
| 8009 by substituting decrees, i.e. evangelical precepts, which are based on reason." But if the observances of the Old Law were | |
| 8010 based on reason, it would have been useless to void them by the reasonable decrees of the New Law. Therefore | |
| 8011 there was no reason for the ceremonial observances of the Old Law. | |
| 8012 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 arg. 1"><a name="37993" shape="rect"><span class="ref">[37993] Iª-IIae q. 102 a. 1 arg. 1</span></a> Ad primum | |
| 8013 sic proceditur. Videtur quod caeremonialia praecepta non habeant | |
| 8014 causam. Quia super illud Ephes. II, legem mandatorum decretis | |
| 8015 evacuans, dicit Glossa, <i>idest, evacuans legem veterem quantum ad | |
| 8016 carnales observantias, decretis, idest praeceptis evangelicis, quae | |
| 8017 ex ratione sunt</i>. Sed si observantiae veteris legis ex ratione | |
| 8018 erant, frustra evacuarentur per rationabilia decreta novae legis. | |
| 8019 Non ergo caeremoniales observantiae veteris legis habebant aliquam | |
| 8020 rationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p3"> | |
| 8021 <b>Objection 2:</b> Further, the Old Law succeeded the law of nature. But in the law of nature there was a precept for which there was no reason | |
| 8022 save that man's obedience might be tested; as Augustine says (Gen. ad lit. viii, 6,13), concerning the prohibition about the | |
| 8023 tree of life. Therefore in the Old Law there should have been some precepts for the purpose of testing man's obedience, having | |
| 8024 no reason in themselves. | |
| 8025 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 arg. 2"><a name="37994" shape="rect"><span class="ref">[37994] Iª-IIae q. 102 a. 1 arg. 2</span></a> Praeterea, | |
| 8026 vetus lex successit legi naturae. Sed in lege naturae fuit aliquod | |
| 8027 praeceptum quod nullam rationem habebat nisi ut hominis obedientia | |
| 8028 probaretur; sicut Augustinus dicit, VIII super Gen. ad Litt., de | |
| 8029 prohibitione ligni vitae. Ergo etiam in veteri lege aliqua | |
| 8030 praecepta danda erant in quibus hominis obedientia probaretur, quae | |
| 8031 de se nullam rationem haberent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p4"> | |
| 8032 <b>Objection 3:</b> Further, man's works are called moral according as they proceed from reason. If therefore there is any reason for the ceremonial | |
| 8033 precepts, they would not differ from the moral precepts. It seems therefore that there was no cause for the ceremonial precepts: | |
| 8034 for the reason of a precept is taken from some cause. | |
| 8035 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 arg. 3"><a name="37995" shape="rect"><span class="ref">[37995] Iª-IIae q. 102 a. 1 arg. 3</span></a> Praeterea, | |
| 8036 opera hominis dicuntur moralia secundum quod sunt a ratione. Si | |
| 8037 igitur caeremonialium praeceptorum sit aliqua ratio, non different | |
| 8038 a moralibus praeceptis. Videtur ergo quod caeremonialia praecepta | |
| 8039 non habeant aliquam causam, ratio enim praecepti ex aliqua causa | |
| 8040 sumitur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p5"> | |
| 8041 <b>On the contrary,</b> It is written ( | |
| 8042 <a class="scripRef" id="FS_Q102_A1-p5.1" href="./asv.html#Ps.18.9" target="asv">Ps. 18:9</a>): "The commandment of the Lord is lightsome, enlightening the eyes." But the ceremonial precepts are commandments of God. | |
| 8043 Therefore they are lightsome: and yet they would not be so, if they had no reasonable cause. Therefore the ceremonial precepts | |
| 8044 have a reasonable cause. | |
| 8045 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 s. c."><a name="37996" shape="rect"><span class="ref">[37996] Iª-IIae q. 102 a. 1 s. c.</span></a> Sed contra | |
| 8046 est quod dicitur in Psalmo XVIII, <i>praeceptum domini lucidum, | |
| 8047 illuminans oculos</i>. Sed caeremonialia sunt praecepta Dei. Ergo | |
| 8048 sunt lucida. Quod non esset nisi haberent rationabilem causam. Ergo | |
| 8049 praecepta caeremonialia habent rationabilem causam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p6"> | |
| 8050 <b>I answer that,</b> Since, according to the Philosopher (Metaph. i, 2), it is the function of a "wise man to do everything in order," those things | |
| 8051 which proceed from the Divine wisdom must needs be well ordered, as the Apostle states ( | |
| 8052 <a class="scripRef" id="FS_Q102_A1-p6.1" href="./asv.html#Rom.13.1" target="asv">Rom. 13:1</a>). Now there are two conditions required for things to be well ordered. First, that they be ordained to their due end, which | |
| 8053 is the principle of the whole order in matters of action: since those things that happen by | |
| 8054 chance outside the intention of the end, or which are not done seriously but for fun, are said to be inordinate. Secondly, | |
| 8055 that which is done in view of the end should be proportionate to the end. From this it follows that the reason for whatever | |
| 8056 conduces to the end is taken from the end: thus the reason for the disposition of a saw is taken from cutting, which is its | |
| 8057 end, as stated in Phys. ii, 9. Now it is evident that the ceremonial precepts, like all the other precepts of the Law, were | |
| 8058 institutions of Divine wisdom: hence it is written ( | |
| 8059 <a class="scripRef" id="FS_Q102_A1-p6.2" href="./asv.html#Deut.4.6" target="asv">Dt. 4:6</a>): "This is your wisdom and understanding in the sight of nations." Consequently we must needs say that the ceremonial precepts | |
| 8060 were ordained to a certain end, wherefrom their reasonable causes can be gathered. | |
| 8061 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 co."><a name="37997" shape="rect"><span class="ref">[37997] Iª-IIae q. 102 a. 1 co.</span></a> Respondeo | |
| 8062 dicendum quod, cum sapientis sit ordinare, secundum philosophum, in | |
| 8063 I Metaphys., ea quae ex divina sapientia procedunt, oportet esse | |
| 8064 ordinata, ut apostolus dicit, ad Rom. XIII. Ad hoc autem quod | |
| 8065 aliqua sint ordinata, duo requiruntur. Primo quidem, quod aliqua | |
| 8066 ordinentur ad debitum finem, qui est principium totius ordinis in | |
| 8067 rebus agendis, ea enim quae casu eveniunt praeter intentionem | |
| 8068 finis, vel quae non serio fiunt sed ludo, dicimus esse inordinata. | |
| 8069 Secundo oportet quod id quod est ad finem, sit proportionatum fini. | |
| 8070 Et ex hoc sequitur quod ratio eorum quae sunt ad finem, sumitur ex | |
| 8071 fine, sicut ratio dispositionis serrae sumitur ex sectione, quae | |
| 8072 est finis eius, ut dicitur in II Physic. Manifestum est autem quod | |
| 8073 praecepta caeremonialia, sicut et omnia alia praecepta legis, sunt | |
| 8074 ex divina sapientia instituta, unde dicitur Deut. IV, <i>haec est | |
| 8075 sapientia vestra et intellectus coram populis</i>. Unde necesse est | |
| 8076 dicere quod praecepta caeremonialia sint ordinata ad aliquem finem, | |
| 8077 ex quo eorum rationabiles causae assignari possunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p7"> | |
| 8078 <b>Reply to Objection 1:</b> It may be said there was no reason for the observances of the Old Law, in the sense that there was no reason in the very | |
| 8079 nature of the thing done: for instance that a garment should not be made of wool and linen. But there could be a reason for | |
| 8080 them in relation to something else: namely, in so far as something was signified or excluded thereby. On the other hand, the | |
| 8081 decrees of the New Law, which refer chiefly to faith and the love of God, are | |
| 8082 reasonable from the very nature of the act. | |
| 8083 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 ad 1"><a name="37998" shape="rect"><span class="ref">[37998] Iª-IIae q. 102 a. 1 ad 1</span></a> Ad primum | |
| 8084 ergo dicendum quod observantiae veteris legis possunt dici sine | |
| 8085 ratione quantum ad hoc, quod ipsa facta in sui natura rationem non | |
| 8086 habebant, puta quod vestis non conficeretur ex lana et lino. | |
| 8087 Poterant tamen habere rationem ex ordine ad aliud, inquantum | |
| 8088 scilicet vel aliquid per hoc figurabatur, vel aliquid excludebatur. | |
| 8089 Sed decreta novae legis, quae praecipue consistunt in fide et | |
| 8090 dilectione Dei, ex ipsa natura actus rationabilia sunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p8"> | |
| 8091 <b>Reply to Objection 2:</b> The reason for the prohibition concerning the tree of knowledge of good and evil was not that this tree was naturally evil: | |
| 8092 and yet this prohibition was reasonable in its relation to something else, in as much as it signified something. And so also | |
| 8093 the ceremonial precepts of the Old Law were reasonable on account of their relation to something else. | |
| 8094 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 ad 2"><a name="37999" shape="rect"><span class="ref">[37999] Iª-IIae q. 102 a. 1 ad 2</span></a> Ad secundum | |
| 8095 dicendum quod prohibitio ligni scientiae boni et mali non fuit | |
| 8096 propter hoc quod illud lignum esset naturaliter malum, sed tamen | |
| 8097 ipsa prohibitio habuit aliquam rationem ex ordine ad aliud, | |
| 8098 inquantum scilicet per hoc aliquid figurabatur. Et sic etiam | |
| 8099 caeremonialia praecepta veteris legis habent rationem in ordine ad | |
| 8100 aliud.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A1-p9"> | |
| 8101 <b>Reply to Objection 3:</b> The moral precepts in their very nature have reasonable causes: as for instance, "Thou shalt not kill, Thou shalt not steal." | |
| 8102 But the ceremonial precepts have a reasonable cause in their relation to something else, as stated above. | |
| 8103 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 1 ad 3"><a name="38000" shape="rect"><span class="ref">[38000] Iª-IIae q. 102 a. 1 ad 3</span></a> Ad tertium | |
| 8104 dicendum quod praecepta moralia secundum suam naturam habent | |
| 8105 rationabiles causas, sicut, non occides, non furtum facies. Sed | |
| 8106 praecepta caeremonialia habent rationabiles causas ex ordine ad | |
| 8107 aliud, ut dictum est.</p></div></div></div><div id="FS_Q102_A2" class="div4"><h4 id="FS_Q102_A2-p0.1">Q. 102. A. 2. Whether the ceremonial precepts have a literal cause or merely a figurative cause?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p2"> | |
| 8108 <b>Objection 1:</b> It would seem that the ceremonial precepts have not a literal, but merely a figurative cause. For among the ceremonial precepts, | |
| 8109 the chief was circumcision and the sacrifice of the paschal lamb. But neither of these had any but a figurative cause: because | |
| 8110 each was given as a sign. For it is written ( | |
| 8111 <a class="scripRef" id="FS_Q102_A2-p2.1" href="./asv.html#Gen.17.11" target="asv">Gn. 17:11</a>): "You shall circumcise the flesh of your foreskin, that it may be a sign of the covenant between Me and you": and of the | |
| 8112 celebration of the Passover it is written ( | |
| 8113 <a class="scripRef" id="FS_Q102_A2-p2.2" href="./asv.html#Exod.13.9" target="asv">Ex. 13:9</a>): "It shall be as a sign in thy hand, and as a memorial before thy eyes." Therefore much more did the other ceremonial precepts | |
| 8114 have none but a figurative reason. | |
| 8115 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 arg. 1"><a name="38001" shape="rect"><span class="ref">[38001] Iª-IIae q. 102 a. 2 arg. 1</span></a> Ad | |
| 8116 secundum sic proceditur. Videtur quod praecepta caeremonialia non | |
| 8117 habeant causam litteralem, sed figuralem tantum. Inter praecepta | |
| 8118 enim caeremonialia praecipua erant circumcisio, et immolatio agni | |
| 8119 paschalis. Sed utrumque istorum non habebat nisi causam figuralem, | |
| 8120 quia utrumque istorum datum est in signum. Dicitur enim Gen. XVII, | |
| 8121 <i>circumcidetis carnem praeputii vestri, ut sit in signum foederis | |
| 8122 inter me et vos</i>. Et de celebratione phase dicitur Exod. XIII, | |
| 8123 <i>erit quasi signum in manu tua, et quasi monumentum ante oculos | |
| 8124 tuos</i>. Ergo multo magis alia caeremonialia non habent nisi | |
| 8125 causam figuralem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p3"> | |
| 8126 <b>Objection 2:</b> Further, an effect is proportionate to its cause. But all the ceremonial precepts are figurative, as stated above ( | |
| 8127 <a href="#FS_Q101_A2" id="FS_Q102_A2-p3.1" shape="rect">Q[101], A[2]</a>). Therefore they have no other than a figurative cause. | |
| 8128 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 arg. 2"><a name="38002" shape="rect"><span class="ref">[38002] Iª-IIae q. 102 a. 2 arg. 2</span></a> Praeterea, | |
| 8129 effectus proportionatur suae causae. Sed omnia caeremonialia sunt | |
| 8130 figuralia, ut supra dictum est. Ergo non habent nisi causam | |
| 8131 figuralem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p4"> | |
| 8132 <b>Objection 3:</b> Further, if it be a matter of indifference whether a certain thing, considered in itself, be done in a particular way or | |
| 8133 not, it seems that it has not a literal cause. Now there are certain points in the ceremonial precepts, which appear to be | |
| 8134 a matter of indifference, as to whether they be done in one way or in another: for instance, the number of animals to be offered, | |
| 8135 and other such particular circumstances. Therefore there is no literal cause for the | |
| 8136 precepts of the Old Law. | |
| 8137 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 arg. 3"><a name="38003" shape="rect"><span class="ref">[38003] Iª-IIae q. 102 a. 2 arg. 3</span></a> Praeterea, | |
| 8138 illud quod de se est indifferens utrum sic vel non sic fiat, non | |
| 8139 videtur habere aliquam litteralem causam. Sed quaedam sunt in | |
| 8140 praeceptis caeremonialibus quae non videntur differre utrum sic vel | |
| 8141 sic fiant, sicut est de numero animalium offerendorum, et aliis | |
| 8142 huiusmodi particularibus circumstantiis. Ergo praecepta veteris | |
| 8143 legis non habent rationem litteralem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p5"> | |
| 8144 <b>On the contrary,</b> Just as the ceremonial precepts foreshadowed Christ, so did the stories of the Old Testament: for it is written ( | |
| 8145 <a class="scripRef" id="FS_Q102_A2-p5.1" href="./asv.html#iCor.10.11" target="asv">1 Cor. 10:11</a>) that "all (these things) happened to them in figure." Now in the stories of the Old Testament, besides the mystical or figurative, | |
| 8146 there is the literal sense. Therefore the ceremonial precepts had also literal, besides their figurative causes. | |
| 8147 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 s. c."><a name="38004" shape="rect"><span class="ref">[38004] Iª-IIae q. 102 a. 2 s. c.</span></a> Sed contra, | |
| 8148 sicut praecepta caeremonialia figurabant Christum, ita etiam | |
| 8149 historiae veteris testamenti, dicitur enim I ad Cor. X, quod omnia | |
| 8150 in figuram contingebant illis. Sed in historiis veteris testamenti, | |
| 8151 praeter intellectum mysticum seu figuralem, est etiam intellectus | |
| 8152 litteralis. Ergo etiam praecepta caeremonialia, praeter causas | |
| 8153 figurales, habebant etiam causas litterales.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p6"> | |
| 8154 <b>I answer that,</b> As stated above | |
| 8155 <a href="#FS_Q102_A1" id="FS_Q102_A2-p6.1" shape="rect">(A[1])</a>, the reason for whatever conduces to an end must be taken from that end. Now the end of the ceremonial precepts was twofold: | |
| 8156 for they were ordained to the Divine worship, for that particular time, and to the foreshadowing of Christ; just as the words | |
| 8157 of the prophets regarded the time being in such a way as to be utterances figurative of the time to come, as Jerome says on | |
| 8158 <a class="scripRef" id="FS_Q102_A2-p6.2" href="./asv.html#Hos.1.3" target="asv"> Osee 1:3.</a> | |
| 8159 Accordingly the reasons for the ceremonial precepts of the Old Law can be taken in two ways. First, in respect of the Divine | |
| 8160 worship which was to be observed for that particular time: and these reasons are literal: whether they refer to the shunning | |
| 8161 of idolatry; or recall certain Divine benefits; or remind men of the Divine excellence; or point out the disposition of mind | |
| 8162 which was then required in those who worshipped God. Secondly, their reasons can be gathered from the point of view of their | |
| 8163 being ordained to foreshadow Christ: and thus their reasons are figurative and mystical: whether they be taken from Christ | |
| 8164 Himself and the Church, which pertains to the allegorical sense; or to the morals of the Christian people, which pertains | |
| 8165 to the moral sense; or to the state of future glory, in as much as we are brought thereto by Christ, which refers to the anagogical | |
| 8166 sense. | |
| 8167 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 co."><a name="38005" shape="rect"><span class="ref">[38005] Iª-IIae q. 102 a. 2 co.</span></a> Respondeo | |
| 8168 dicendum quod, sicut supra dictum est, ratio eorum quae sunt ad | |
| 8169 finem, oportet quod a fine sumatur. Finis autem praeceptorum | |
| 8170 caeremonialium est duplex, ordinabatur enim ad cultum Dei pro | |
| 8171 tempore illo, et ad figurandum Christum; sicut etiam verba | |
| 8172 prophetarum sic respiciebant praesens tempus, quod etiam in figuram | |
| 8173 futuri dicebantur, ut Hieronymus dicit, super Osee. Sic igitur | |
| 8174 rationes praeceptorum caeremonialium veteris legis dupliciter | |
| 8175 accipi possunt. Uno modo, ex ratione cultus divini qui erat pro | |
| 8176 tempore illo observandus. Et rationes istae sunt litterales, sive | |
| 8177 pertineant ad vitandum idololatriae cultum; sive ad rememoranda | |
| 8178 aliqua Dei beneficia; sive ad insinuandam excellentiam divinam; vel | |
| 8179 etiam ad designandam dispositionem mentis quae tunc requirebatur in | |
| 8180 colentibus Deum. Alio modo possunt eorum rationes assignari | |
| 8181 secundum quod ordinantur ad figurandum Christum. Et sic habent | |
| 8182 rationes figurales et mysticas, sive accipiantur ex ipso Christo et | |
| 8183 Ecclesia, quod pertinet ad allegoriam; sive ad mores populi | |
| 8184 Christiani, quod pertinet ad moralitatem; sive ad statum futurae | |
| 8185 gloriae, prout in eam introducimur per Christum, quod pertinet ad | |
| 8186 anagogiam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p7"> | |
| 8187 <b>Reply to Objection 1:</b> Just as the use of metaphorical expressions in Scripture belongs to the literal sense, because the words are employed in | |
| 8188 order to convey that particular meaning; so also the meaning of those legal ceremonies which commemorated certain Divine benefits, | |
| 8189 on account of which they were instituted, and of others similar which belonged to that time, does not go beyond the order | |
| 8190 of literal causes. Consequently when we assert that the cause of the celebration | |
| 8191 of the Passover was its signification of the delivery from Egypt, or that circumcision was a sign of God's covenant with Abraham, | |
| 8192 we assign the literal cause. | |
| 8193 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 ad 1"><a name="38006" shape="rect"><span class="ref">[38006] Iª-IIae q. 102 a. 2 ad 1</span></a> Ad primum | |
| 8194 ergo dicendum quod, sicut intellectus metaphoricae locutionis in | |
| 8195 Scripturis est litteralis, quia verba ad hoc proferuntur ut hoc | |
| 8196 significent; ita etiam significationes caeremoniarum legis quae | |
| 8197 sunt commemorativae beneficiorum Dei propter quae instituta sunt, | |
| 8198 vel aliorum huiusmodi quae ad illum statum pertinebant, non | |
| 8199 transcendunt ordinem litteralium causarum. Unde quod assignetur | |
| 8200 causa celebrationis phase quia est signum liberationis ex Aegypto, | |
| 8201 et quod circumcisio est signum pacti quod Deus habuit cum Abraham, | |
| 8202 pertinet ad causam litteralem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p8"> | |
| 8203 <b>Reply to Objection 2:</b> This argument would avail if the ceremonial precepts had been given merely as figures of things to come, and not for the | |
| 8204 purpose of worshipping God then and there. | |
| 8205 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 ad 2"><a name="38007" shape="rect"><span class="ref">[38007] Iª-IIae q. 102 a. 2 ad 2</span></a> Ad secundum | |
| 8206 dicendum quod ratio illa procederet, si caeremonialia praecepta | |
| 8207 essent data solum ad figurandum futurum, non autem ad | |
| 8208 praesentialiter Deum colendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A2-p9"> | |
| 8209 <b>Reply to Objection 3:</b> As we have stated when speaking of human laws ( | |
| 8210 <a href="#FS_Q96_A1" id="FS_Q102_A2-p9.1" shape="rect">Q[96], AA[1]</a> ,6), there is a reason for them in the abstract, but not in regard to particular conditions, which depend on the judgment | |
| 8211 of those who frame them; so also many particular determinations in the ceremonies of the Old Law have no literal cause, but | |
| 8212 only a figurative cause; whereas in the abstract they have a literal cause. | |
| 8213 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 2 ad 3"><a name="38008" shape="rect"><span class="ref">[38008] Iª-IIae q. 102 a. 2 ad 3</span></a> Ad tertium | |
| 8214 dicendum quod, sicut in legibus humanis dictum est quod in | |
| 8215 universali habent rationem, non autem quantum ad particulares | |
| 8216 conditiones, sed haec sunt ex arbitrio instituentium; ita etiam | |
| 8217 multae particulares determinationes in caeremoniis veteris legis | |
| 8218 non habent aliquam causam litteralem, sed solam figuralem; in | |
| 8219 communi vero habent etiam causam litteralem.</p></div></div></div><div id="FS_Q102_A3" class="div4"><h4 id="FS_Q102_A3-p0.1">Q. 102. A. 3. Whether a suitable cause can be assigned for the ceremonies which pertained to sacrifices?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p2"> | |
| 8220 <b>Objection 1:</b> It would seem that no suitable cause can be assigned for the ceremonies pertaining to sacrifices. For those things which | |
| 8221 were offered in sacrifice, are those which are necessary for sustaining human life: such as certain animals and certain loaves. | |
| 8222 But God needs no such sustenance; according to | |
| 8223 <a class="scripRef" id="FS_Q102_A3-p2.1" href="./asv.html#Ps.49.13" target="asv"> Ps. 49:13</a>: "Shall I eat the flesh of bullocks? Or shall I drink the blood of goats?" Therefore such sacrifices were unfittingly offered | |
| 8224 to God. | |
| 8225 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 1"><a name="38009" shape="rect"><span class="ref">[38009] Iª-IIae q. 102 a. 3 arg. 1</span></a> Ad tertium | |
| 8226 sic proceditur. Videtur quod non possit conveniens ratio assignari | |
| 8227 caeremoniarum quae ad sacrificia pertinent. Ea enim quae in | |
| 8228 sacrificium offerebantur, sunt illa quae sunt necessaria ad | |
| 8229 sustentandam humanam vitam, sicut animalia quaedam, et panes | |
| 8230 quidam. Sed tali sustentamento Deus non indiget; secundum illud | |
| 8231 Psalmi XLIX, <i>numquid manducabo carnes taurorum, aut sanguinem | |
| 8232 hircorum potabo?</i> Ergo inconvenienter huiusmodi sacrificia Deo | |
| 8233 offerebantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p3"> | |
| 8234 <b>Objection 2:</b> Further, only three kinds of quadrupeds were offered in sacrifice to God, viz. oxen, sheep and goats; of birds, generally | |
| 8235 the turtledove and the dove; but specially, in the cleansing of a leper, an offering was made of sparrows. Now many other | |
| 8236 animals are more noble than these. Since therefore whatever is best should be offered to God, it seems that not only of these | |
| 8237 three should sacrifices have been offered to Him. | |
| 8238 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 2"><a name="38010" shape="rect"><span class="ref">[38010] Iª-IIae q. 102 a. 3 arg. 2</span></a> Praeterea, | |
| 8239 in sacrificium divinum non offerebantur nisi de tribus generibus | |
| 8240 animalium quadrupedum, scilicet de genere bovum, ovium et caprarum; | |
| 8241 et de avibus, communiter quidem turtur et columba; specialiter | |
| 8242 autem in emundatione leprosi fiebat sacrificium de passeribus. | |
| 8243 Multa autem alia animalia sunt eis nobiliora. Cum igitur omne quod | |
| 8244 est optimum Deo sit exhibendum, videtur quod non solum de istis | |
| 8245 rebus fuerint Deo sacrificia offerenda.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p4"> | |
| 8246 <b>Objection 3:</b> Further, just as man has received from God the dominion over birds and beasts, so also has he received dominion over fishes. | |
| 8247 Consequently it was unfitting for fishes to be excluded from the divine sacrifices. | |
| 8248 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 3"><a name="38011" shape="rect"><span class="ref">[38011] Iª-IIae q. 102 a. 3 arg. 3</span></a> Praeterea, | |
| 8249 sicut homo a Deo habet dominium volatilium et bestiarum, ita etiam | |
| 8250 piscium. Inconvenienter igitur pisces a divino sacrificio | |
| 8251 excludebantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p5"> | |
| 8252 <b>Objection 4:</b> Further, turtledoves and doves indifferently are commanded to be offered up. Since then the young of the dove are commanded | |
| 8253 to be offered, so also should the young of the turtledove. | |
| 8254 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 4"><a name="38012" shape="rect"><span class="ref">[38012] Iª-IIae q. 102 a. 3 arg. 4</span></a> Praeterea, | |
| 8255 indifferenter offerri mandantur turtures et columbae. Sicut igitur | |
| 8256 mandantur offerri pulli columbarum, ita etiam pulli turturum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p6"> | |
| 8257 <b>Objection 5:</b> Further, God is the Author of life, not only of men, but also of animals, as is clear from | |
| 8258 <a class="scripRef" id="FS_Q102_A3-p6.1" href="./asv.html#Gen.1.20" target="asv"> Gn. 1:20, </a> seqq. Now death is opposed to life. Therefore it was fitting that living animals rather than slain animals should be offered | |
| 8259 to God, especially as the Apostle admonishes us ( | |
| 8260 <a class="scripRef" id="FS_Q102_A3-p6.2" href="./asv.html#Rom.12.1" target="asv">Rom. 12:1</a>), to present our bodies "a living sacrifice, holy, pleasing unto God." | |
| 8261 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 5"><a name="38013" shape="rect"><span class="ref">[38013] Iª-IIae q. 102 a. 3 arg. 5</span></a> Praeterea, | |
| 8262 Deus est auctor vitae non solum hominum, sed etiam animalium; ut | |
| 8263 patet per id quod dicitur Gen. I. Mors autem opponitur vitae. Non | |
| 8264 ergo debuerunt Deo offerri animalia occisa, sed magis animalia | |
| 8265 viventia. Praecipue quia etiam apostolus monet, Rom. XII, <i>ut | |
| 8266 exhibeamus nostra corpora hostiam viventem, sanctam, Deo | |
| 8267 placentem</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p7"> | |
| 8268 <b>Objection 6:</b> Further, if none but slain animals were offered in sacrifice to God, it seems that it mattered not how they were slain. Therefore | |
| 8269 it was unfitting that the manner of immolation should be determined, especially as regards birds ( | |
| 8270 <a class="scripRef" id="FS_Q102_A3-p7.1" href="./asv.html#Lev.1.15" target="asv">Lev. 1:15, </a> seqq.). | |
| 8271 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 6"><a name="38014" shape="rect"><span class="ref">[38014] Iª-IIae q. 102 a. 3 arg. 6</span></a> Praeterea, | |
| 8272 si animalia Deo in sacrificium non offerebantur nisi occisa, nulla | |
| 8273 videtur esse differentia qualiter occidantur. Inconvenienter igitur | |
| 8274 determinatur modus immolationis, praecipue in avibus, ut patet | |
| 8275 Levit. I.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p8"> | |
| 8276 <b>Objection 7:</b> Further, every defect in an animal is a step towards corruption and death. If therefore slain animals were offered to God, | |
| 8277 it was unreasonable to forbid the offering of an imperfect animal, e.g. a lame, or a blind, or otherwise defective animal. | |
| 8278 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 7"><a name="38015" shape="rect"><span class="ref">[38015] Iª-IIae q. 102 a. 3 arg. 7</span></a> Praeterea, | |
| 8279 omnis defectus animalis via est ad corruptionem et mortem. Si | |
| 8280 igitur animalia occisa Deo offerebantur, inconveniens fuit | |
| 8281 prohibere oblationem animalis imperfecti, puta claudi aut caeci, | |
| 8282 aut aliter maculosi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p9"> | |
| 8283 <b>Objection 8:</b> Further, those who offer victims to God should partake thereof, according to the words of the Apostle ( | |
| 8284 <a class="scripRef" id="FS_Q102_A3-p9.1" href="./asv.html#iCor.10.18" target="asv">1 Cor. 10:18</a>): "Are not they that eat of the sacrifices partakers of the altar?" It was therefore unbecoming for the offerers to be denied | |
| 8285 certain parts of the victims, namely, the blood, the fat, the breastbone and the right shoulder. | |
| 8286 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 8"><a name="38016" shape="rect"><span class="ref">[38016] Iª-IIae q. 102 a. 3 arg. 8</span></a> Praeterea, | |
| 8287 illi qui offerunt hostias Deo, debent de his participare; secundum | |
| 8288 illud apostoli, I Cor. X, <i>nonne qui edunt hostias, participes | |
| 8289 sunt altaris?</i> Inconvenienter igitur quaedam partes hostiarum | |
| 8290 offerentibus subtrahebantur, scilicet sanguis et adeps, et | |
| 8291 pectusculum et armus dexter.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p10"> | |
| 8292 <b>Objection 9:</b> Further, just as holocausts were offered up in honor of God, so also were the peace-offerings and sin-offerings. But no female | |
| 8293 animals was offered up to God as a holocaust, although holocausts were offered of both quadrupeds and birds. Therefore it | |
| 8294 was inconsistent that female animals should be offered up in peace-offerings and sin-offerings, and that nevertheless birds | |
| 8295 should not be offered up in peace-offerings. | |
| 8296 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 9"><a name="38017" shape="rect"><span class="ref">[38017] Iª-IIae q. 102 a. 3 arg. 9</span></a> Praeterea, | |
| 8297 sicut holocausta offerebantur in honorem Dei, ita etiam hostiae | |
| 8298 pacificae et hostiae pro peccato. Sed nullum animal feminini sexus | |
| 8299 offerebatur Deo in holocaustum, fiebant tamen holocausta tam de | |
| 8300 quadrupedibus quam de avibus. Ergo inconvenienter in hostiis | |
| 8301 pacificis et pro peccato offerebantur animalia feminini sexus; et | |
| 8302 tamen in hostiis pacificis non offerebantur aves.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p11"> | |
| 8303 <b>Objection 10:</b> Further, all the peace-offerings seem to be of one kind. Therefore it was unfitting to make a distinction among them, so | |
| 8304 that it was forbidden to eat the flesh of certain peace-offerings on the following day, while it was allowed to eat the flesh | |
| 8305 of other peace-offerings, as laid down in | |
| 8306 <a class="scripRef" id="FS_Q102_A3-p11.1" href="./asv.html#Lev.7.15" target="asv"> Lev. 7:15, </a> seqq. | |
| 8307 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 10"><a name="38018" shape="rect"><span class="ref">[38018] Iª-IIae q. 102 a. 3 arg. 10</span></a> | |
| 8308 Praeterea, omnes hostiae pacificae unius generis esse videntur. Non | |
| 8309 ergo debuit poni ista differentia, quod quorundam pacificorum | |
| 8310 carnes non possent vesci in crastino, quorundam autem possent, ut | |
| 8311 mandatur Levit. VII.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p12"> | |
| 8312 <b>Objection 11:</b> Further, all sins agree in turning us from God. Therefore, in order to reconcile us to God, one kind of sacrifice should | |
| 8313 have been offered up for all sins. | |
| 8314 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 11"><a name="38019" shape="rect"><span class="ref">[38019] Iª-IIae q. 102 a. 3 arg. 11</span></a> | |
| 8315 Praeterea, omnia peccata in hoc conveniunt quod a Deo avertunt. | |
| 8316 Ergo pro omnibus peccatis, in Dei reconciliationem, unum genus | |
| 8317 sacrificii debuit offerri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p13"> | |
| 8318 <b>Objection 12:</b> Further, all animals that were offered up in sacrifice, were offered up in one way, viz. slain. Therefore it does not seem | |
| 8319 to be suitable that products of the soil should be offered up in various ways; for sometimes an offering was made of ears | |
| 8320 of corn, sometimes of flour, sometimes of bread, this being baked sometimes in an oven, sometimes in a pan, sometimes on a | |
| 8321 gridiron. | |
| 8322 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 12"><a name="38020" shape="rect"><span class="ref">[38020] Iª-IIae q. 102 a. 3 arg. 12</span></a> | |
| 8323 Praeterea, omnia animalia quae offerebantur in sacrificium, uno | |
| 8324 modo offerebantur, scilicet occisa. Non videtur ergo conveniens | |
| 8325 quod de terrae nascentibus diversimode fiebat oblatio, nunc enim | |
| 8326 offerebantur spicae, nunc simila, nunc panis, quandoque quidem | |
| 8327 coctus in clibano, quandoque in sartagine, quandoque in | |
| 8328 craticula.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p14"> | |
| 8329 <b>Objection 13:</b> Further, whatever things are serviceable to us should be recognized as coming from God. It was therefore unbecoming that | |
| 8330 besides animals, nothing but bread, wine, oil, incense, and salt should be offered to God. | |
| 8331 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 13"><a name="38021" shape="rect"><span class="ref">[38021] Iª-IIae q. 102 a. 3 arg. 13</span></a> | |
| 8332 Praeterea, omnia quae in usum nostrum veniunt, a Deo recognoscere | |
| 8333 debemus. Inconvenienter ergo praeter animalia, solum haec Deo | |
| 8334 offerebantur, panis, vinum, oleum, thus et sal.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p15"> | |
| 8335 <b>Objection 14:</b> Further, bodily sacrifices denote the inward sacrifice of the heart, whereby man offers his soul to God. But in the inward | |
| 8336 sacrifice, the sweetness, which is denoted by honey, surpasses the pungency which salt represents; for it is written ( | |
| 8337 <a class="scripRef" id="FS_Q102_A3-p15.1" href="./asv.html#Sir.24.27" target="asv">Ecclus. 24:27</a>): "My spirit is sweet above honey." Therefore it was unbecoming that the use of honey, and of leaven which makes bread savory, | |
| 8338 should be forbidden in a sacrifice; while the use was | |
| 8339 prescribed, of salt which is pungent, and of incense which has a bitter taste. Consequently it seems that things pertaining | |
| 8340 to the ceremonies of the sacrifices have no reasonable cause. | |
| 8341 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 arg. 14"><a name="38022" shape="rect"><span class="ref">[38022] Iª-IIae q. 102 a. 3 arg. 14</span></a> | |
| 8342 Praeterea, sacrificia corporalia exprimunt interius sacrificium | |
| 8343 cordis, quo homo spiritum suum offert Deo. Sed in interiori | |
| 8344 sacrificio plus est de dulcedine, quam repraesentat mel, quam de | |
| 8345 mordacitate, quam repraesentat sal, dicitur enim Eccli. XXIV, | |
| 8346 <i>spiritus meus super mel dulcis</i>. Ergo inconvenienter | |
| 8347 prohibebatur in sacrificio apponi mel et fermentum, quod etiam | |
| 8348 facit panem sapidum; et praecipiebatur ibi apponi sal, quod est | |
| 8349 mordicativum, et thus, quod habet saporem amarum. Videtur ergo quod | |
| 8350 ea quae pertinent ad caeremonias sacrificiorum, non habeant | |
| 8351 rationabilem causam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p16"> | |
| 8352 <b>On the contrary,</b> It is written ( | |
| 8353 <a class="scripRef" id="FS_Q102_A3-p16.1" href="./asv.html#Lev.1.13" target="asv">Lev. 1:13</a>): "The priest shall offer it all and burn it all upon the altar, for a holocaust, and most sweet savor to the Lord." Now | |
| 8354 according to | |
| 8355 <a class="scripRef" id="FS_Q102_A3-p16.2" href="./asv.html#Wis.7.28" target="asv"> Wis. 7:28, </a> "God loveth none but him that dwelleth with wisdom": whence it seems to follow that whatever is acceptable to God is wisely | |
| 8356 done. Therefore these ceremonies of the sacrifices were wisely done, as having reasonable causes. | |
| 8357 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 s. c."><a name="38023" shape="rect"><span class="ref">[38023] Iª-IIae q. 102 a. 3 s. c.</span></a> Sed contra | |
| 8358 est quod dicitur Levit. I, <i>oblata omnia adolebit sacerdos super | |
| 8359 altare in holocaustum et odorem suavissimum domino</i>. Sed sicut | |
| 8360 dicitur Sap. VII, <i>neminem diligit Deus nisi qui cum sapientia | |
| 8361 inhabitat</i>, ex quo potest accipi quod quidquid est Deo acceptum, | |
| 8362 est cum sapientia. Ergo illae caeremoniae sacrificiorum cum | |
| 8363 sapientia erant, velut habentes rationabiles causas.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A3-p17"> | |
| 8364 <b>I answer that,</b> As stated above | |
| 8365 <a href="#FS_Q102_A2" id="FS_Q102_A3-p17.1" shape="rect">(A[2])</a>, the ceremonies of the Old Law had a twofold cause, viz. a literal cause, according as they were intended for Divine worship; | |
| 8366 and a figurative or mystical cause, according as they were intended to foreshadow Christ: and on either hand the ceremonies | |
| 8367 pertaining to the sacrifices can be assigned to a fitting cause. | |
| 8368 </p><p id="FS_Q102_A3-p18"> For, according as the ceremonies of the sacrifices were intended for the divine worship, the causes of the sacrifices can | |
| 8369 be taken in two ways. First, in so far as the sacrifice represented the directing of the mind to God, to which the offerer | |
| 8370 of the sacrifice was stimulated. Now in order to direct his mind to God aright, man must recognize that whatever he has is | |
| 8371 from God as from its first principle, and direct it to God as its last end. This was denoted in the offerings and | |
| 8372 sacrifices, by the fact that man offered some of his own belongings in honor of God, as though in recognition of his having | |
| 8373 received them from God, according to the saying of David (1 Paral. xxix, 14): "All things are Thine: and we have given Thee | |
| 8374 what we received of Thy hand." Wherefore in offering up sacrifices man made protestation that God is the first principle of | |
| 8375 the creation of all things, and their last end, to which all things must be directed. And since, for the human mind to be | |
| 8376 directed to God aright, it must recognize no first author of things other than God, nor place its end in any other; for this | |
| 8377 reason it was forbidden in the Law to offer sacrifice to any other but God, according to | |
| 8378 <a class="scripRef" id="FS_Q102_A3-p18.1" href="./asv.html#Exod.22.20" target="asv"> Ex. 22:20</a>: "He that sacrificeth to gods, shall be put to death, save only to the Lord." Wherefore another reasonable cause may be assigned | |
| 8379 to the ceremonies of the sacrifices, from the fact that thereby men were withdrawn from offering sacrifices to idols. Hence | |
| 8380 too it is that the precepts about the sacrifices were not given to the Jewish people until after they had fallen into idolatry, | |
| 8381 by worshipping the molten calf: as though those sacrifices were instituted, that the people, being ready to offer sacrifices, | |
| 8382 might offer those sacrifices to God rather than to idols. Thus it is written ( | |
| 8383 <a class="scripRef" id="FS_Q102_A3-p18.2" href="./asv.html#Jer.7.22" target="asv">Jer. 7:22</a>): "I spake not to your fathers and I commanded them not, in the day that I brought them out of the land of Egypt, concerning | |
| 8384 the matter | |
| 8385 of burnt-offerings and sacrifices." | |
| 8386 </p><p id="FS_Q102_A3-p19"> Now of all the gifts which God vouchsafed to mankind after they had fallen away by sin, the chief is that He gave His Son; | |
| 8387 wherefore it is written ( | |
| 8388 <a class="scripRef" id="FS_Q102_A3-p19.1" href="./asv.html#John.3.16" target="asv">Jn. 3:16</a>): "God so loved the world, as to give His only-begotten Son; that whosoever believeth in Him, may not perish, but may have | |
| 8389 life everlasting." Consequently the chief sacrifice is that whereby Christ Himself "delivered Himself . . . to God for an | |
| 8390 odor of sweetness" ( | |
| 8391 <a class="scripRef" id="FS_Q102_A3-p19.2" href="./asv.html#Eph.5.2" target="asv">Eph. 5:2</a>). And for this reason all the | |
| 8392 other sacrifices of the Old Law were offered up in order to foreshadow this one individual and paramount sacrifice---the imperfect | |
| 8393 forecasting the perfect. Hence the Apostle says ( | |
| 8394 <a class="scripRef" id="FS_Q102_A3-p19.3" href="./asv.html#Heb.10.11" target="asv">Heb. 10:11</a>) that the priest of the Old Law "often" offered "the same sacrifices, which can never take away sins: but" Christ offered | |
| 8395 "one sacrifice for sins, for ever." And since the reason of the figure is taken from that which the figure represents, therefore | |
| 8396 the reasons of the figurative | |
| 8397 sacrifices of the Old Law should be taken from the true sacrifice of Christ. | |
| 8398 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 co."><a name="38024" shape="rect"><span class="ref">[38024] Iª-IIae q. 102 a. 3 co.</span></a> Respondeo | |
| 8399 dicendum quod, sicut supra dictum est, caeremoniae veteris legis | |
| 8400 duplicem causam habebant, unam scilicet litteralem, secundum quod | |
| 8401 ordinabantur ad cultum Dei; aliam vero figuralem, sive mysticam, | |
| 8402 secundum quod ordinabantur ad figurandum Christum. Et ex utraque | |
| 8403 parte potest convenienter assignari causa caeremoniarum quae ad | |
| 8404 sacrificia pertinebant. Secundum enim quod sacrificia ordinabantur | |
| 8405 ad cultum Dei, causa sacrificiorum dupliciter accipi potest. Uno | |
| 8406 modo, secundum quod per sacrificia repraesentabatur ordinatio | |
| 8407 mentis in Deum, ad quam excitabatur sacrificium offerens. Ad rectam | |
| 8408 autem ordinationem mentis in Deum pertinet quod omnia quae homo | |
| 8409 habet, recognoscat a Deo tanquam a primo principio, et ordinet in | |
| 8410 Deum tanquam in ultimum finem. Et hoc repraesentabatur in | |
| 8411 oblationibus et sacrificiis, secundum quod homo ex rebus suis, | |
| 8412 quasi in recognitionem quod haberet ea a Deo, in honorem Dei ea | |
| 8413 offerebat; secundum quod dixit David, I Paral. XXIX, <i>tua sunt | |
| 8414 omnia; et quae de manu tua accepimus, dedimus tibi</i>. Et ideo in | |
| 8415 oblatione sacrificiorum protestabatur homo quod Deus esset primum | |
| 8416 principium creationis rerum et ultimus finis, ad quem essent omnia | |
| 8417 referenda. Et quia pertinet ad rectam ordinationem mentis in Deum | |
| 8418 ut mens humana non recognoscat alium primum auctorem rerum nisi | |
| 8419 solum Deum, neque in aliquo alio finem suum constituat; propter hoc | |
| 8420 prohibebatur in lege offerre sacrificium alicui alteri nisi Deo, | |
| 8421 secundum illud Exod. XXII, <i>qui immolat diis, occidetur, praeter | |
| 8422 domino soli</i>. Et ideo de causa caeremoniarum circa sacrificia | |
| 8423 potest assignari ratio alio modo, ex hoc quod per huiusmodi homines | |
| 8424 retrahebantur a sacrificiis idolorum. Unde etiam praecepta de | |
| 8425 sacrificiis non fuerunt data populo Iudaeorum nisi postquam | |
| 8426 declinavit ad idololatriam, adorando vitulum conflatilem, quasi | |
| 8427 huiusmodi sacrificia sint instituta ut populus ad sacrificandum | |
| 8428 promptus, huiusmodi sacrificia magis Deo quam idolis offerret. Unde | |
| 8429 dicitur Ierem. VII, <i>non sum locutus cum patribus vestris, et non | |
| 8430 praecepi eis, in die qua eduxi eos de terra Aegypti, de verbo | |
| 8431 holocautomatum et victimarum</i>. Inter omnia autem dona quae Deus | |
| 8432 humano generi iam per peccatum lapso dedit, praecipuum est quod | |
| 8433 dedit filium suum, unde dicitur Ioan. III, <i>sic Deus dilexit | |
| 8434 mundum ut filium suum unigenitum daret, ut omnis qui credit in | |
| 8435 ipsum non pereat, sed habeat vitam aeternam</i>. Et ideo potissimum | |
| 8436 sacrificium est quo ipse Christus seipsum obtulit Deo in odorem | |
| 8437 suavitatis, ut dicitur ad Ephes. V. Et propter hoc omnia alia | |
| 8438 sacrificia offerebantur in veteri lege ut hoc unum singulare et | |
| 8439 praecipuum sacrificium figuraretur, tanquam perfectum per | |
| 8440 imperfecta. Unde apostolus dicit, ad Heb. X, quod <i>sacerdos | |
| 8441 veteris legis easdem saepe offerebat hostias, quae nunquam possunt | |
| 8442 auferre peccata, Christus autem pro peccatis obtulit unam in | |
| 8443 sempiternum</i>. Et quia ex figurato sumitur ratio figurae, ideo | |
| 8444 rationes sacrificiorum figuralium veteris legis sunt sumendae ex | |
| 8445 vero sacrificio Christi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p20"> | |
| 8446 <b>Reply to Objection 1:</b> God did not wish these sacrifices to be offered to Him on account of the things themselves that were offered, as though He | |
| 8447 stood in need of them: wherefore it is written ( | |
| 8448 <a class="scripRef" id="FS_Q102_A3-p20.1" href="./asv.html#Isa.1.11" target="asv">Is. 1:11</a>): "I desire not holocausts of rams, and fat of fatlings, and blood of calves and lambs and buckgoats." But, as stated above, | |
| 8449 He wished them to be offered to Him, in order to prevent idolatry; in order to signify the right ordering of man's mind to | |
| 8450 God; | |
| 8451 and in order to represent the mystery of the Redemption of man by Christ. | |
| 8452 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 1"><a name="38025" shape="rect"><span class="ref">[38025] Iª-IIae q. 102 a. 3 ad 1</span></a> Ad primum | |
| 8453 ergo dicendum quod Deus non volebat huiusmodi sacrificia sibi | |
| 8454 offerri propter ipsas res quae offerebantur, quasi eis indigeret, | |
| 8455 unde dicitur Isaiae I, <i>holocausta arietum, et adipem pinguium, | |
| 8456 et sanguinem vitulorum et hircorum et agnorum, nolui</i>. Sed | |
| 8457 volebat ea sibi offerri, ut supra dictum est, tum ad excludendam | |
| 8458 idololatriam; tum ad significandum debitum ordinem mentis humanae | |
| 8459 in Deum; tum etiam ad figurandum mysterium redemptionis humanae | |
| 8460 factae per Christum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A3-p21"> | |
| 8461 <b>Reply to Objection 2:</b> In all the respects mentioned above (ad 1), there was a suitable reason for these animals, rather than others, being offered | |
| 8462 in sacrifice to God. First, in order to prevent idolatry. Because idolaters offered all other animals to their gods, or made | |
| 8463 use of them in their sorceries: while the Egyptians (among whom the people had been dwelling) considered it abominable to | |
| 8464 slay these animals, wherefore they used not to offer them in sacrifice to their | |
| 8465 gods. Hence it is written ( | |
| 8466 <a class="scripRef" id="FS_Q102_A3-p21.1" href="./asv.html#Exod.8.26" target="asv">Ex. 8:26</a>): "We shall sacrifice the abominations of the Egyptians to the Lord our God." For they worshipped the sheep; they reverenced | |
| 8467 the ram (because demons appeared under the form thereof); while they employed oxen for agriculture, which was reckoned by | |
| 8468 them as something sacred. | |
| 8469 </p><p id="FS_Q102_A3-p22"> Secondly, this was suitable for the aforesaid right ordering of man's mind to God: and in two ways. First, because it is | |
| 8470 chiefly by means of these animals that human life is sustained: and moreover they are most clean, and partake of a most clean | |
| 8471 food: whereas other animals are either wild, and not deputed to ordinary use among men: or, if they be tame, they have unclean | |
| 8472 food, as pigs and geese: and nothing but what is clean should be offered to God. These birds especially were | |
| 8473 offered in sacrifice because there were plenty of them in the land of promise. Secondly, because the sacrificing of these | |
| 8474 animals represented purity of heart. Because as the gloss says on | |
| 8475 <a class="scripRef" id="FS_Q102_A3-p22.1" href="./asv.html#Lev.1" target="asv">Lev. 1</a>, "We offer a calf, when we overcome the pride of the flesh; a lamb, when we restrain our unreasonable motions; a goat, when | |
| 8476 we conquer wantonness; a turtledove, when we keep chaste; unleavened bread, when we feast on the unleavened bread of sincerity." | |
| 8477 And it is evident that the dove denotes charity and | |
| 8478 simplicity of heart. | |
| 8479 </p><p id="FS_Q102_A3-p23"> Thirdly, it was fitting that these animals should be offered, that they might foreshadow Christ. Because, as the gloss observes, | |
| 8480 "Christ is offered in the calf, to denote the strength of the cross; in the lamb, to signify His innocence; in the ram, to | |
| 8481 foreshadow His headship; and in the goat, to signify the likeness of 'sinful flesh' [*An allusion to | |
| 8482 <a class="scripRef" id="FS_Q102_A3-p23.1" href="./asv.html#Col.2.11" target="asv">Col. 2:11</a> (Textus Receptus)]. The turtledove and dove denoted the union of the two natures"; or else the turtledove signified | |
| 8483 chastity; while the dove was a figure of charity. "The wheat-flour foreshadowed the sprinkling of believers with the water | |
| 8484 of Baptism." | |
| 8485 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 2"><a name="38026" shape="rect"><span class="ref">[38026] Iª-IIae q. 102 a. 3 ad 2</span></a> Ad secundum | |
| 8486 dicendum quod quantum ad omnia praedicta, conveniens ratio fuit | |
| 8487 quare ista animalia offerebantur Deo in sacrificium, et non alia. | |
| 8488 Primo quidem, ad excludendum idololatriam. Quia omnia alia animalia | |
| 8489 offerebant idololatrae diis suis, vel eis ad maleficia utebantur, | |
| 8490 ista autem animalia apud Aegyptios, cum quibus conversati erant, | |
| 8491 abominabilia erant ad occidendum, unde ea non offerebant in | |
| 8492 sacrificium diis suis; unde dicitur Exod. VIII, <i>abominationes | |
| 8493 Aegyptiorum immolabimus domino Deo nostro</i>. Oves enim colebant; | |
| 8494 hircos venerabantur, quia in eorum figura Daemones apparebant; | |
| 8495 bobus autem utebantur ad agriculturam, quam inter res sacras | |
| 8496 habebant. Secundo, hoc conveniens erat ad praedictam ordinationem | |
| 8497 mentis in Deum. Et hoc dupliciter. Primo quidem, quia huiusmodi | |
| 8498 animalia maxime sunt per quae sustentatur humana vita, et cum hoc | |
| 8499 mundissima sunt, et mundissimum habent nutrimentum. Alia vero | |
| 8500 animalia vel sunt silvestria, et non sunt communiter hominum usui | |
| 8501 deputata, vel, si sunt domestica, immundum habent nutrimentum, ut | |
| 8502 porcus et gallina; solum autem id quod est purum, Deo est | |
| 8503 attribuendum. Huiusmodi autem aves specialiter offerebantur, quia | |
| 8504 habentur in copia in terra promissionis. Secundo, quia per | |
| 8505 immolationem huiusmodi animalium puritas mentis designatur. Quia, | |
| 8506 ut dicitur in Glossa Levit. I, <i>vitulum offerimus, cum carnis | |
| 8507 superbiam vincimus; agnum, cum irrationales motus corrigimus; | |
| 8508 haedum, cum lasciviam superamus; turturem, dum castitatem servamus; | |
| 8509 panes azymos, cum in azymis sinceritatis epulamur</i>. In columba | |
| 8510 vero manifestum est quod significatur caritas et simplicitas | |
| 8511 mentis. Tertio vero, conveniens fuit haec animalia offerri in | |
| 8512 figuram Christi. Quia, ut in eadem Glossa dicitur, <i>Christus in | |
| 8513 vitulo offertur, propter virtutem crucis; in agno, propter | |
| 8514 innocentiam; in ariete, propter principatum; in hirco, propter | |
| 8515 similitudinem carnis peccati. In turture et columba duarum | |
| 8516 naturarum coniunctio monstrabatur</i>, vel in turture castitas, in | |
| 8517 columba caritas significatur. <i>In similagine aspersio credentium | |
| 8518 per aquam Baptismi figurabatur</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p24"> | |
| 8519 <b>Reply to Objection 3:</b> Fish through living in water are further removed from man than other animals, which, like man, live in the air. Again, fish | |
| 8520 die as soon as they are taken out of water; hence they could not be offered in the temple like other animals. | |
| 8521 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 3"><a name="38027" shape="rect"><span class="ref">[38027] Iª-IIae q. 102 a. 3 ad 3</span></a> Ad tertium | |
| 8522 dicendum quod pisces, quia in aquis vivunt, magis sunt alieni ab | |
| 8523 homine quam alia animalia, quae vivunt in aere, sicut et homo. Et | |
| 8524 iterum pisces, ex aqua extracti, statim moriuntur, unde non | |
| 8525 poterant in templo offerri, sicut alia animalia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p25"> | |
| 8526 <b>Reply to Objection 4:</b> Among turtledoves the older ones are better than the young; while with doves the case is the reverse. Wherefore, as Rabbi | |
| 8527 Moses observes (Doct. Perplex. iii), turtledoves and young doves are commanded to be offered, because nothing should be offered | |
| 8528 to God but what is best. | |
| 8529 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 4"><a name="38028" shape="rect"><span class="ref">[38028] Iª-IIae q. 102 a. 3 ad 4</span></a> Ad quartum | |
| 8530 dicendum quod in turturibus meliores sunt maiores quam pulli; in | |
| 8531 columbis autem e converso. Et ideo, ut Rabbi Moyses dicit, | |
| 8532 mandantur offerri turtures et pulli columbarum, quia omne quod est | |
| 8533 optimum, Deo est attribuendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p26"> | |
| 8534 <b>Reply to Objection 5:</b> The animals which were offered in sacrifice were slain, because it is by being killed that they become useful to man, forasmuch | |
| 8535 as God gave them to man for food. Wherefore also they were burnt with fire: because it is by being cooked that they are made | |
| 8536 fit for human consumption. Moreover the slaying of the animals signified the destruction of sins: and also that man deserved | |
| 8537 death on account of his sins; as though those animals were slain in man's | |
| 8538 stead, in order to betoken the expiation of sins. Again the slaying of these animals signified the slaying of Christ. | |
| 8539 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 5"><a name="38029" shape="rect"><span class="ref">[38029] Iª-IIae q. 102 a. 3 ad 5</span></a> Ad quintum | |
| 8540 dicendum quod animalia in sacrificium oblata occidebantur, quia | |
| 8541 veniunt in usum hominis occisa, secundum quod a Deo dantur homini | |
| 8542 ad esum. Et ideo etiam igni cremabantur, quia per ignem decocta | |
| 8543 fiunt apta humano usui. Similiter etiam per occisionem animalium | |
| 8544 significatur destructio peccatorum. Et quod homines erant digni | |
| 8545 occisione pro peccatis suis, ac si illa animalia loco eorum | |
| 8546 occiderentur, ad significandum expiationem peccatorum. Per | |
| 8547 occisionem etiam huiusmodi animalium significabatur occisio | |
| 8548 Christi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p27"> | |
| 8549 <b>Reply to Objection 6:</b> The Law fixed the special manner of slaying the sacrificial animals in order to exclude other ways of killing, whereby idolaters | |
| 8550 sacrificed animals to idols. Or again, as Rabbi Moses says (Doct. Perplex. iii), "the Law chose that manner of slaying which | |
| 8551 was least painful to the slain animal." This excluded cruelty on the part of the offerers, and any mangling of the animals | |
| 8552 slain. | |
| 8553 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 6"><a name="38030" shape="rect"><span class="ref">[38030] Iª-IIae q. 102 a. 3 ad 6</span></a> Ad sextum | |
| 8554 dicendum quod specialis modus occidendi animalia immolata | |
| 8555 determinabatur in lege ad excludendum alios modos, quibus | |
| 8556 idololatrae animalia idolis immolabant. Vel etiam, ut Rabbi Moyses | |
| 8557 dicit, <i>lex elegit genus occisionis quo animalia minus | |
| 8558 affligebantur occisa</i>. Per quod excludebatur etiam | |
| 8559 immisericordia offerentium, et deterioratio animalium | |
| 8560 occisorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p28"> | |
| 8561 <b>Reply to Objection 7:</b> It is because unclean animals are wont to be held in contempt among men, that it was forbidden to offer them in sacrifice | |
| 8562 to God: and for this reason too they were forbidden ( | |
| 8563 <a class="scripRef" id="FS_Q102_A3-p28.1" href="./asv.html#Deut.23.18" target="asv">Dt. 23:18</a>) to offer "the hire of a strumpet or the price of a dog in the house of . . . God." For the same reason they did not offer | |
| 8564 animals before the seventh day, because such were abortive as it were, the flesh being not yet firm on account of its | |
| 8565 exceeding softness. | |
| 8566 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 7"><a name="38031" shape="rect"><span class="ref">[38031] Iª-IIae q. 102 a. 3 ad 7</span></a> Ad septimum | |
| 8567 dicendum quod, quia animalia maculosa solent haberi contemptui | |
| 8568 etiam apud homines, ideo prohibitum est ne Deo in sacrificium | |
| 8569 offerrentur, propter quod etiam prohibitum erat <i>ne mercedem | |
| 8570 prostibuli, aut pretium canis, in domum Dei offerrent</i>. Et eadem | |
| 8571 etiam ratione non offerebant animalia ante septimum diem, quia | |
| 8572 talia animalia erant quasi abortiva, nondum plene consistentia, | |
| 8573 propter teneritudinem.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A3-p29"> | |
| 8574 <b>Reply to Objection 8:</b> There were three kinds of sacrifices. There was one in which the victim was entirely consumed by fire: this was called "a | |
| 8575 holocaust, i.e. all burnt." For this kind of sacrifice was offered to God specially to show reverence to His majesty, and | |
| 8576 love of His goodness: and typified the state of perfection as regards the fulfilment of the counsels. Wherefore the whole | |
| 8577 was burnt up: so that as the whole animal by being dissolved into vapor soared aloft, so | |
| 8578 it might denote that the whole man, and whatever belongs to him, are subject to the authority of God, and should be offered | |
| 8579 to Him. | |
| 8580 </p><p id="FS_Q102_A3-p30"> Another sacrifice was the "sin-offering," which was offered to God on account of man's need for the forgiveness of sin: and | |
| 8581 this typifies the state of penitents in satisfying for sins. It was divided into two parts: for one part was burnt; while | |
| 8582 the other was granted to the use of the priests to signify that remission of sins is granted by God through the ministry of | |
| 8583 His priests. When, however, this sacrifice was offered for the sins of the whole people, or specially for the sin | |
| 8584 of the priest, the whole victim was burnt up. For it was not fitting that the priests should have the use of that which was | |
| 8585 offered for their own sins, to signify that nothing sinful should remain in them. Moreover, this would not be satisfaction | |
| 8586 for sin: for if the offering were granted to the use of those for whose sins it was offered, it would seem to be the same | |
| 8587 as if it had not been offered. | |
| 8588 </p><p id="FS_Q102_A3-p31"> The third kind of sacrifice was called the "peace-offering," which was offered to God, either in thanksgiving, or for the | |
| 8589 welfare and prosperity of the offerers, in acknowledgment of benefits already received or yet to be received: and this typifies | |
| 8590 the state of those who are proficient in the observance of the commandments. These sacrifices were divided into three parts: | |
| 8591 for one part was burnt in honor of God; another part was allotted to the use of the priests; and the third | |
| 8592 part to the use of the offerers; in order to signify that man's salvation is from God, by the direction of God's ministers, | |
| 8593 and through the cooperation of those who are saved. | |
| 8594 </p><p id="FS_Q102_A3-p32"> But it was the universal rule that the blood and fat were not allotted to the use either of the priests or of the offerers: | |
| 8595 the blood being poured out at the foot of the altar, in honor of God, while the fat was burnt upon the altar ( | |
| 8596 <a class="scripRef" id="FS_Q102_A3-p32.1" href="./asv.html#Lev.9.9" target="asv">Lev. 9:9,10</a>). The reason for this was, first, in order to prevent idolatry: because idolaters used to drink the blood and eat the fat | |
| 8597 of the victims, according to | |
| 8598 <a class="scripRef" id="FS_Q102_A3-p32.2" href="./asv.html#Deut.32.38" target="asv"> Dt. 32:38</a>: "Of whose victims they eat the | |
| 8599 fat, and drank the wine of their drink-offerings." Secondly, in order to form them to a right way of living. For they were | |
| 8600 forbidden the use of the blood that they might abhor the shedding of human blood; wherefore it is written ( | |
| 8601 <a class="scripRef" id="FS_Q102_A3-p32.3" href="./asv.html#Gen.9.4" target="asv">Gn. 9:4,5</a>): "Flesh with blood you shall not eat: for I will require the blood of your lives": and they were forbidden to eat the fat, | |
| 8602 in order to withdraw them from lasciviousness; hence it is written ( | |
| 8603 <a class="scripRef" id="FS_Q102_A3-p32.4" href="./asv.html#Ezek.34.3" target="asv">Ezech. 34:3</a>): "You have | |
| 8604 killed that which was fat." Thirdly, on account of the reverence due to God: because blood is most necessary for life, for | |
| 8605 which reason "life" is said to be "in the blood" ( | |
| 8606 <a class="scripRef" id="FS_Q102_A3-p32.5" href="./asv.html#Lev.17.11" target="asv">Lev. 17:11</a>, | |
| 8607 <a class="scripRef" id="FS_Q102_A3-p32.6" href="./asv.html#Lev.17.14" target="asv">14</a>): while fat is a sign of abundant nourishment. Wherefore, in order to show that to God we owe both life and a sufficiency | |
| 8608 of all good things, the blood was poured out, and the fat burnt up in His honor. Fourthly, in order to foreshadow the shedding | |
| 8609 of Christ's blood, and the abundance of His charity, whereby He | |
| 8610 offered Himself to God for us. | |
| 8611 </p><p id="FS_Q102_A3-p33"> In the peace-offerings, the breast-bone and the right shoulder were allotted to the use of the priest, in order to prevent | |
| 8612 a certain kind of divination which is known as "spatulamantia," so called because it was customary in divining to use the | |
| 8613 shoulder-blade [spatula], and the breast-bone of the animals offered in sacrifice; wherefore these things were taken away | |
| 8614 from the offerers. This is also denoted the priest's need of wisdom in the heart, to instruct the people---this was | |
| 8615 signified by the breast-bone, which covers the heart; and his need of fortitude, in order to bear with human frailty---and | |
| 8616 this was signified by the right shoulder. | |
| 8617 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 8"><a name="38032" shape="rect"><span class="ref">[38032] Iª-IIae q. 102 a. 3 ad 8</span></a> Ad octavum | |
| 8618 dicendum quod triplex erat sacrificiorum genus. Quoddam erat quod | |
| 8619 totum comburebatur, et hoc dicebatur holocaustum, quasi totum | |
| 8620 incensum. Huiusmodi enim sacrificium offerebatur Deo specialiter ad | |
| 8621 reverentiam maiestatis ipsius, et amorem bonitatis eius, et | |
| 8622 conveniebat perfectionis statui in impletione consiliorum. Et ideo | |
| 8623 totum comburebatur, ut sicut totum animal, resolutum in vaporem, | |
| 8624 sursum ascendebat, ita etiam significaretur totum hominem, et omnia | |
| 8625 quae ipsius sunt, Dei dominio esse subiecta, et ei esse offerenda. | |
| 8626 Aliud autem erat sacrificium pro peccato, quod offerebatur Deo ex | |
| 8627 necessitate remissionis peccati, et conveniebat statui poenitentium | |
| 8628 in satisfactione peccatorum. Quod dividebatur in duas partes, nam | |
| 8629 una pars eius comburebatur, alia vero cedebat in usum sacerdotum; | |
| 8630 ad significandum quod expiatio peccatorum fit a Deo per ministerium | |
| 8631 sacerdotum. Nisi quando offerebatur sacrificium pro peccato totius | |
| 8632 populi, vel specialiter pro peccato sacerdotis, tunc enim totum | |
| 8633 comburebatur. Non enim debebant in usum sacerdotum venire ea quae | |
| 8634 pro peccato eorum offerebantur, ut nihil peccati in eis remaneret. | |
| 8635 Et quia hoc non esset satisfactio pro peccato, si enim cederet in | |
| 8636 usum eorum pro quorum peccatis offerebatur, idem esse videretur ac | |
| 8637 si non offerrent. Tertium vero sacrificium vocabatur hostia | |
| 8638 pacifica, quae offerebatur Deo vel pro gratiarum actione, vel pro | |
| 8639 salute et prosperitate offerentium, ex debito beneficii vel accepti | |
| 8640 vel accipiendi, et convenit statui proficientium in impletione | |
| 8641 mandatorum. Et ista dividebantur in tres partes, nam una pars | |
| 8642 incendebatur ad honorem Dei, alia pars cedebat in usum sacerdotum, | |
| 8643 tertia vero pars in usum offerentium; ad significandum quod salus | |
| 8644 hominis procedit a Deo, dirigentibus ministris Dei, et | |
| 8645 cooperantibus ipsis hominibus qui salvantur. Hoc autem generaliter | |
| 8646 observabatur, quod sanguis et adeps non veniebant neque in usum | |
| 8647 sacerdotum, neque in usum offerentium, sed sanguis effundebatur ad | |
| 8648 crepidinem altaris, in honorem Dei; adeps vero adurebatur in igne. | |
| 8649 Cuius ratio una quidem fuit ad excludendam idololatriam. | |
| 8650 Idololatrae enim bibebant de sanguine victimarum, et comedebant | |
| 8651 adipes; secundum illud Deut. XXXII, <i>de quorum victimis | |
| 8652 comedebant adipes, et bibebant vinum libaminum</i>. Secunda ratio | |
| 8653 est ad informationem humanae vitae. Prohibebatur enim eis usus | |
| 8654 sanguinis, ad hoc quod horrerent humani sanguinis effusionem, unde | |
| 8655 dicitur Gen. IX, <i>carnem cum sanguine non comedetis, sanguinem | |
| 8656 enim animarum vestrarum requiram</i>. Esus vero adipum prohibebatur | |
| 8657 eis ad vitandam lasciviam, unde dicitur Ezech. XXXIV, <i>quod | |
| 8658 crassum erat, occidebatis</i>. Tertia ratio est propter reverentiam | |
| 8659 divinam. Quia sanguis est maxime necessarius ad vitam, ratione | |
| 8660 cuius dicitur anima esse in sanguine, adeps autem abundantiam | |
| 8661 nutrimenti demonstrat. Et ideo ut ostenderetur quod a Deo nobis est | |
| 8662 et vita et omnis bonorum sufficientia, ad honorem Dei effundebatur | |
| 8663 sanguis, et adurebatur adeps. Quarta ratio est quia per hoc | |
| 8664 figurabatur effusio sanguinis Christi, et pinguedo caritatis eius, | |
| 8665 per quam se obtulit Deo pro nobis. De hostiis autem pacificis in | |
| 8666 usum sacerdotis cedebat pectusculum et armus dexter, ad excludendum | |
| 8667 quandam divinationis speciem quae vocatur spatulamantia, quia | |
| 8668 scilicet in spatulis animalium immolatorum divinabant, et similiter | |
| 8669 in osse pectoris. Et ideo ista offerentibus subtrahebantur. Per hoc | |
| 8670 etiam significabatur quod sacerdoti erat necessaria sapientia | |
| 8671 cordis ad instruendum populum, quod significabatur per pectus, quod | |
| 8672 est tegumentum cordis; et etiam fortitudo ad sustentandum defectus, | |
| 8673 quae significatur per armum dextrum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p34"> | |
| 8674 <b>Reply to Objection 9:</b> Because the holocaust was the most perfect kind of sacrifice, therefore none but a male was offered for a holocaust: because | |
| 8675 the female is an imperfect animal. The offering of turtledoves and doves was on account of the poverty of the offerers, who | |
| 8676 were unable to offer bigger animals. And since peace-victims were offered freely, and no one was bound to offer them against | |
| 8677 his will, hence these birds were offered not among the peace-victims, but among | |
| 8678 the holocausts and victims for sin, which man was obliged to offer at times. Moreover these birds, on account of their lofty | |
| 8679 flight, while befitting the perfection of the holocausts: and were suitable for sin-offerings because their song is doleful. | |
| 8680 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 9"><a name="38033" shape="rect"><span class="ref">[38033] Iª-IIae q. 102 a. 3 ad 9</span></a> Ad nonum | |
| 8681 dicendum quod, quia holocaustum erat perfectissimum inter | |
| 8682 sacrificia, ideo non offerebatur in holocaustum nisi masculus, nam | |
| 8683 femina est animal imperfectum. Oblatio autem turturum et columbarum | |
| 8684 erat propter paupertatem offerentium, qui maiora animalia offerre | |
| 8685 non poterant. Et quia hostiae pacificae gratis offerebantur, et | |
| 8686 nullus eas offerre cogebatur nisi spontaneus; ideo huiusmodi aves | |
| 8687 non offerebantur inter hostias pacificas, sed inter holocausta et | |
| 8688 hostias pro peccato, quas quandoque oportebat offerre. Aves etiam | |
| 8689 huiusmodi, propter altitudinem volatus, congruunt perfectioni | |
| 8690 holocaustorum, et etiam hostiis pro peccato, quia habent gemitum | |
| 8691 pro cantu.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p35"> | |
| 8692 <b>Reply to Objection 10:</b> The holocaust was the chief of all the sacrifices: because all were burnt in honor of God, and nothing of it was eaten. The | |
| 8693 second place in holiness, belongs to the sacrifice for sins, which was eaten in the court only, and on the very day of the | |
| 8694 sacrifice ( | |
| 8695 <a class="scripRef" id="FS_Q102_A3-p35.1" href="./asv.html#Lev.7.6" target="asv">Lev. 7:6</a>, | |
| 8696 <a class="scripRef" id="FS_Q102_A3-p35.2" href="./asv.html#Lev.7.15" target="asv">15</a>). The third place must be given to the peace-offerings of thanksgiving, which were eaten on the same day, but anywhere in | |
| 8697 Jerusalem. Fourth in order were the | |
| 8698 "ex-voto" peace-offerings, the flesh of which could be eaten even on the morrow. The reason for this order is that man is | |
| 8699 bound to God, chiefly on account of His majesty; secondly, on account of the sins he has committed; thirdly, because of the | |
| 8700 benefits he has already received from Him; fourthly, by reason of the benefits he hopes to receive from Him. | |
| 8701 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 10"><a name="38034" shape="rect"><span class="ref">[38034] Iª-IIae q. 102 a. 3 ad 10</span></a> Ad decimum | |
| 8702 dicendum quod inter omnia sacrificia holocaustum erat praecipuum, | |
| 8703 quia totum comburebatur in honorem Dei, et nihil ex eo comedebatur. | |
| 8704 Secundum vero locum in sanctitate tenebat hostia pro peccato, quae | |
| 8705 comedebatur solum in atrio a sacerdotibus, et in ipsa die | |
| 8706 sacrificii. Tertium vero gradum tenebant hostiae pacificae pro | |
| 8707 gratiarum actione, quae comedebantur ipso die, sed ubique in | |
| 8708 Ierusalem. Quartum vero locum tenebant hostiae pacificae ex voto, | |
| 8709 quarum carnes poterant etiam in crastino comedi. Et est ratio huius | |
| 8710 ordinis quia maxime obligatur homo Deo propter eius maiestatem, | |
| 8711 secundo, propter offensam commissam; tertio, propter beneficia iam | |
| 8712 suscepta; quarto, propter beneficia sperata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A3-p36"> | |
| 8713 <b>Reply to Objection 11:</b> Sins are more grievous by reason of the state of the sinner, as stated above ( | |
| 8714 <a href="FS_v.html#FS_Q73_A10" id="FS_Q102_A3-p36.1" shape="rect">Q[73], A[10]</a>): wherefore different victims are commanded to be offered for the sin of a priest, or of a prince, or of some other private | |
| 8715 individual. "But," as Rabbi Moses says (Doct. Perplex. iii), "we must take note that the more grievous the sin, the lower | |
| 8716 the species of animals offered for it. Wherefore the goat, which is a very base animal, was | |
| 8717 offered for idolatry; while a calf was offered for a priest's ignorance, and a ram for the negligence of a prince." | |
| 8718 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 11"><a name="38035" shape="rect"><span class="ref">[38035] Iª-IIae q. 102 a. 3 ad 11</span></a> Ad | |
| 8719 undecimum dicendum quod peccata aggravantur ex statu peccantis, ut | |
| 8720 supra dictum est. Et ideo alia hostia mandatur offerri pro peccato | |
| 8721 sacerdotis et principis, vel alterius privatae personae. Est autem | |
| 8722 attendendum, ut Rabbi Moyses dicit, quod <i>quanto gravius erat | |
| 8723 peccatum, tanto vilior species animalis offerebatur pro eo. Unde | |
| 8724 capra, quod est vilissimum animal, offerebatur pro idololatria, | |
| 8725 quod est gravissimum peccatum; pro ignorantia vero sacerdotis | |
| 8726 offerebatur vitulus; pro negligentia autem principis, | |
| 8727 hircus</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A3-p37"> | |
| 8728 <b>Reply to Objection 12:</b> In the matter of sacrifices the Law had in view the poverty of the offerers; so that those who could not have a four-footed | |
| 8729 animal at their disposal, might at least offer a bird; and that he who could not have a bird might at least offer bread; and | |
| 8730 that if a man had not even bread he might offer flour or ears of corn. | |
| 8731 </p><p id="FS_Q102_A3-p38"> The figurative cause is that the bread signifies Christ Who is the "living bread" ( | |
| 8732 <a class="scripRef" id="FS_Q102_A3-p38.1" href="./asv.html#John.6.41" target="asv">Jn. 6:41</a>, | |
| 8733 <a class="scripRef" id="FS_Q102_A3-p38.2" href="./asv.html#John.6.51" target="asv">51</a>). He was indeed an ear of corn, as it were, during the state of the law of nature, in the faith of the patriarchs; He was | |
| 8734 like flour in the doctrine of the Law of the prophets; and He was like perfect bread after He had taken human nature; baked | |
| 8735 in the fire, i.e. formed by the Holy Ghost in the oven of the virginal womb; baked again in a pan by the toils which He | |
| 8736 suffered in the world; and consumed by fire on the cross as on a gridiron. | |
| 8737 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 12"><a name="38036" shape="rect"><span class="ref">[38036] Iª-IIae q. 102 a. 3 ad 12</span></a> Ad | |
| 8738 duodecimum dicendum quod lex in sacrificiis providere voluit | |
| 8739 paupertati offerentium, ut qui non posset habere animal quadrupes, | |
| 8740 saltem offerret avem; quam qui habere non posset, saltem offerret | |
| 8741 panem; et si hunc habere non posset, saltem offerret farinam vel | |
| 8742 spicas. Causa vero figuralis est quia panis significat Christum, | |
| 8743 qui est panis vivus, ut dicitur Ioan. VI. Qui quidem erat sicut in | |
| 8744 spica, pro statu legis naturae, in fide patrum; erat autem sicut | |
| 8745 simila in doctrina legis prophetarum; erat autem sicut panis | |
| 8746 formatus post humanitatem assumptam; coctus igne, idest formatus | |
| 8747 spiritu sancto in clibano uteri virginalis; qui etiam fuit coctus | |
| 8748 in sartagine, per labores quos in mundo sustinebat; in cruce vero | |
| 8749 quasi in craticula adustus.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A3-p39"> | |
| 8750 <b>Reply to Objection 13:</b> The products of the soil are useful to man, either as food, and of these bread was offered; or as drink, and of these wine | |
| 8751 was offered; or as seasoning, and of these oil and salt were offered; or as healing, and of these they offered incense, which | |
| 8752 both smells sweetly and binds easily together. | |
| 8753 </p><p id="FS_Q102_A3-p40"> Now the bread foreshadowed the flesh of Christ; and the wine, His blood, whereby we were redeemed; oil betokens the grace | |
| 8754 of Christ; salt, His knowledge; incense, His prayer. | |
| 8755 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 13"><a name="38037" shape="rect"><span class="ref">[38037] Iª-IIae q. 102 a. 3 ad 13</span></a> Ad | |
| 8756 decimumtertium dicendum quod ea quae in usum hominis veniunt de | |
| 8757 terrae nascentibus, vel sunt in cibum, et de eis offerebatur panis. | |
| 8758 Vel sunt in potum, et de his offerebatur vinum. Vel sunt in | |
| 8759 condimentum, et de his offerebatur oleum et sal. Vel sunt in | |
| 8760 medicamentum, et de his offerebatur thus, quod est aromaticum et | |
| 8761 consolidativum. Per panem autem figuratur caro Christi; per vinum | |
| 8762 autem sanguis eius, per quem redempti sumus; oleum figurat gratiam | |
| 8763 Christi; sal scientiam; thus orationem.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A3-p41"> | |
| 8764 <b>Reply to Objection 14:</b> Honey was not offered in the sacrifices to God, both because it was wont to be offered in the sacrifices to idols; and in | |
| 8765 order to denote the absence of all carnal sweetness and pleasure from those who intend to sacrifice to God. Leaven was not | |
| 8766 offered, to denote the exclusion of corruption. Perhaps too, it was wont to be offered in the sacrifices to idols. | |
| 8767 </p><p id="FS_Q102_A3-p42"> Salt, however, was offered, because it wards off the corruption of putrefaction: for sacrifices offered to God should be | |
| 8768 incorrupt. Moreover, salt signifies the discretion of wisdom, or again, mortification of the flesh. | |
| 8769 </p><p id="FS_Q102_A3-p43"> Incense was offered to denote devotion of the heart, which is necessary in the offerer; and again, to signify the odor of | |
| 8770 a good name: for incense is composed of matter, both rich and fragrant. And since the sacrifice "of jealousy" did not proceed | |
| 8771 from devotion, but rather from suspicion, therefore incense was not offered therein ( | |
| 8772 <a class="scripRef" id="FS_Q102_A3-p43.1" href="./asv.html#Num.5.15" target="asv">Num. 5:15</a>). | |
| 8773 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 3 ad 14"><a name="38038" shape="rect"><span class="ref">[38038] Iª-IIae q. 102 a. 3 ad 14</span></a> Ad | |
| 8774 decimumquartum dicendum quod mel non offerebatur in sacrificiis | |
| 8775 Dei, tum quia consueverat offerri in sacrificiis idolorum. Tum | |
| 8776 etiam ad excludendam omnem carnalem dulcedinem et voluptatem ab his | |
| 8777 qui Deo sacrificare intendunt. Fermentum vero non offerebatur, ad | |
| 8778 excludendam corruptionem. Et forte etiam in sacrificiis idolorum | |
| 8779 solitum erat offerri. Sal autem offerebatur, quia impedit | |
| 8780 corruptionem putredinis, sacrificia autem Dei debent esse | |
| 8781 incorrupta. Et etiam quia in sale significatur discretio | |
| 8782 sapientiae; vel etiam mortificatio carnis. Thus autem offerebatur | |
| 8783 ad designandam devotionem mentis, quae est necessaria offerentibus; | |
| 8784 et etiam ad designandum odorem bonae famae, nam thus et pingue est, | |
| 8785 et odoriferum. Et quia sacrificium zelotypiae non procedebat ex | |
| 8786 devotione, sed magis ex suspicione, ideo in eo non offerebatur | |
| 8787 thus.</p></div></div></div><div id="FS_Q102_A4" class="div4"><h4 id="FS_Q102_A4-p0.1">Q. 102. A. 4. Whether sufficient reason can be assigned for the ceremonies pertaining to holy things?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p2"> | |
| 8788 <b>Objection 1:</b> It would seem that no sufficient reason can be assigned for the ceremonies of the Old Law that pertain to holy things. For | |
| 8789 Paul said ( | |
| 8790 <a class="scripRef" id="FS_Q102_A4-p2.1" href="./asv.html#Acts.17.24" target="asv">Acts 17:24</a>): "God Who made the world and all things therein; He being Lord of heaven and earth, dwelleth not in temples made by hands." | |
| 8791 It was therefore unfitting that in the Old Law a tabernacle or temple should be set up for the worship of God. | |
| 8792 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 1"><a name="38039" shape="rect"><span class="ref">[38039] Iª-IIae q. 102 a. 4 arg. 1</span></a> Ad quartum | |
| 8793 sic proceditur. Videtur quod caeremoniarum veteris legis quae ad | |
| 8794 sacra pertinent sufficiens ratio assignari non possit. Dicit enim | |
| 8795 Paulus, Act. XVII, <i>Deus, qui fecit mundum et omnia quae in eo | |
| 8796 sunt, hic, caeli et terrae cum sit dominus, non in manufactis | |
| 8797 templis habitat</i>. Inconvenienter igitur ad cultum Dei | |
| 8798 tabernaculum, vel templum, in lege veteri est institutum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p3"> | |
| 8799 <b>Objection 2:</b> Further, the state of the Old Law was not changed except by Christ. But the tabernacle denoted the state of the Old Law. | |
| 8800 Therefore it should not have been changed by the building of a temple. | |
| 8801 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 2"><a name="38040" shape="rect"><span class="ref">[38040] Iª-IIae q. 102 a. 4 arg. 2</span></a> Praeterea, | |
| 8802 status veteris legis non fuit immutatus nisi per Christum. Sed | |
| 8803 tabernaculum designabat statum veteris legis. Non ergo debuit | |
| 8804 mutari per aedificationem alicuius templi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p4"> | |
| 8805 <b>Objection 3:</b> Further, the Divine Law, more than any other indeed, should lead man to the worship of God. But an increase of divine worship | |
| 8806 requires multiplication of altars and temples; as is evident in regard to the New Law. Therefore it seems that also under | |
| 8807 the Old Law there should have been not only one tabernacle or temple, but many. | |
| 8808 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 3"><a name="38041" shape="rect"><span class="ref">[38041] Iª-IIae q. 102 a. 4 arg. 3</span></a> Praeterea, | |
| 8809 divina lex praecipue etiam debet homines inducere ad divinum | |
| 8810 cultum. Sed ad augmentum divini cultus pertinet quod fiant multa | |
| 8811 altaria et multa templa, sicut patet in nova lege. Ergo videtur | |
| 8812 quod etiam in veteri lege non debuit esse solum unum templum aut | |
| 8813 unum tabernaculum sed multa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p5"> | |
| 8814 <b>Objection 4:</b> Further, the tabernacle or temple was ordained to the worship of God. But in God we should worship above all His unity and | |
| 8815 simplicity. Therefore it seems unbecoming for the tabernacle or temple to be divided by means of veils. | |
| 8816 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 4"><a name="38042" shape="rect"><span class="ref">[38042] Iª-IIae q. 102 a. 4 arg. 4</span></a> Praeterea, | |
| 8817 tabernaculum, seu templum, ad cultum Dei ordinabatur. Sed in Deo | |
| 8818 praecipue oportet venerari unitatem et simplicitatem. Non videtur | |
| 8819 igitur fuisse conveniens ut tabernaculum, seu templum, per quaedam | |
| 8820 vela distingueretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p6"> | |
| 8821 <b>Objection 5:</b> Further, the power of the First Mover, i.e. God, appears first of all in the east, for it is in that quarter that the first | |
| 8822 movement begins. But the tabernacle was set up for the worship of God. Therefore it should have been built so as to point | |
| 8823 to the east rather than the west. | |
| 8824 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 5"><a name="38043" shape="rect"><span class="ref">[38043] Iª-IIae q. 102 a. 4 arg. 5</span></a> Praeterea, | |
| 8825 virtus primi moventis, qui est Deus, primo apparet in parte | |
| 8826 orientis, a qua parte incipit primus motus. Sed tabernaculum fuit | |
| 8827 institutum ad Dei adorationem. Ergo debebat esse dispositum magis | |
| 8828 versus orientem quam versus occidentem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p7"> | |
| 8829 <b>Objection 6:</b> Further, the Lord commanded ( | |
| 8830 <a class="scripRef" id="FS_Q102_A4-p7.1" href="./asv.html#Exod.20.4" target="asv">Ex. 20:4</a>) that they should "not make . . . a graven thing, nor the likeness of anything." It was therefore unfitting for graven images | |
| 8831 of the cherubim to be set up in the tabernacle or temple. In like manner, the ark, the propitiatory, the candlestick, the | |
| 8832 table, the two altars, seem to have been placed there without reasonable cause. | |
| 8833 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 6"><a name="38044" shape="rect"><span class="ref">[38044] Iª-IIae q. 102 a. 4 arg. 6</span></a> Praeterea, | |
| 8834 Exod. XX, dominus praecepit ut <i>non facerent sculptile, neque | |
| 8835 aliquam similitudinem</i>. Inconvenienter igitur in tabernaculo, | |
| 8836 vel in templo, fuerunt sculptae imagines Cherubim. Similiter etiam | |
| 8837 et arca, et propitiatorium, et candelabrum, et mensa, et duplex | |
| 8838 altare, sine rationabili causa ibi fuisse videntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p8"> | |
| 8839 <b>Objection 7:</b> Further, the Lord commanded ( | |
| 8840 <a class="scripRef" id="FS_Q102_A4-p8.1" href="./asv.html#Exod.20.24" target="asv">Ex. 20:24</a>): "You shall make an altar of earth unto Me": and again ( | |
| 8841 <a class="scripRef" id="FS_Q102_A4-p8.2" href="./asv.html#Exod.20.26" target="asv">Ex. 20:26</a>): "Thou shalt not go up by steps unto My altar." It was therefore unfitting that subsequently they should be commanded to | |
| 8842 make an altar of wood laid over with gold or brass; and of such a height that it was impossible to go up to it except by steps. | |
| 8843 For it is written ( | |
| 8844 <a class="scripRef" id="FS_Q102_A4-p8.3" href="./asv.html#Exod.27.1" target="asv">Ex. 27:1,2</a>): "Thou shalt | |
| 8845 make also an altar of setim wood, which shall be five cubits long, and as many broad . . . and three cubits high . . . and | |
| 8846 thou shalt cover it with brass": and ( | |
| 8847 <a class="scripRef" id="FS_Q102_A4-p8.4" href="./asv.html#Exod.30.1" target="asv">Ex. 30:1</a>, | |
| 8848 <a class="scripRef" id="FS_Q102_A4-p8.5" href="./asv.html#Exod.30.3" target="asv">3</a>): "Thou shalt make . . . an altar to burn incense, of setim wood . . . and thou shalt overlay it with the purest gold." | |
| 8849 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 7"><a name="38045" shape="rect"><span class="ref">[38045] Iª-IIae q. 102 a. 4 arg. 7</span></a> Praeterea, | |
| 8850 dominus praecepit, Exod. XX, altare de terra facietis mihi. Et | |
| 8851 iterum, non ascendes ad altare meum per gradus. Inconvenienter | |
| 8852 igitur mandatur postmodum altare fieri de lignis auro vel aere | |
| 8853 contextis; et tantae altitudinis ut ad illud nisi per gradus | |
| 8854 ascendi non posset. Dicitur enim Exod. XXVII, <i>facies et altare | |
| 8855 de lignis setim, quod habebit quinque cubitos in longitudine, et | |
| 8856 totidem in latitudine, et tres cubitos in altitudine; et operies | |
| 8857 illud aere</i>. Et Exod. XXX dicitur, <i>facies altare ad adolendum | |
| 8858 thymiamata, de lignis setim, vestiesque illud auro | |
| 8859 purissimo</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p9"> | |
| 8860 <b>Objection 8:</b> Further, in God's works nothing should be superfluous; for not even in the works of nature is anything superfluous to be | |
| 8861 found. But one cover suffices for one tabernacle or house. Therefore it was unbecoming to furnish the tabernacle with many | |
| 8862 coverings, viz. curtains, curtains of goats' hair, rams' skins dyed red, and violet-colored skins ( | |
| 8863 <a class="scripRef" id="FS_Q102_A4-p9.1" href="./asv.html#Exod.26" target="asv">Ex. 26</a>). | |
| 8864 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 8"><a name="38046" shape="rect"><span class="ref">[38046] Iª-IIae q. 102 a. 4 arg. 8</span></a> Praeterea, | |
| 8865 in operibus Dei nihil debet esse superfluum, quia nec in operibus | |
| 8866 naturae aliquid superfluum invenitur. Sed uni tabernaculo, vel | |
| 8867 domui, sufficit unum operimentum. Inconvenienter igitur tabernaculo | |
| 8868 fuerunt apposita multa tegumenta, scilicet cortinae, saga cilicina, | |
| 8869 pelles arietum rubricatae, et pelles hyacintinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p10"> | |
| 8870 <b>Objection 9:</b> Further, exterior consecration signifies interior holiness, the subject of which is the soul. It was therefore unsuitable | |
| 8871 for the tabernacle and its vessels to be consecrated, since they were inanimate things. | |
| 8872 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 9"><a name="38047" shape="rect"><span class="ref">[38047] Iª-IIae q. 102 a. 4 arg. 9</span></a> Praeterea, | |
| 8873 consecratio exterior interiorem sanctitatem significat, cuius | |
| 8874 subiectum est anima. Inconvenienter igitur tabernaculum et eius | |
| 8875 vasa consecrabantur, cum essent quaedam corpora inanimata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p11"> | |
| 8876 <b>Objection 10:</b> Further, it is written ( | |
| 8877 <a class="scripRef" id="FS_Q102_A4-p11.1" href="./asv.html#Ps.33.2" target="asv">Ps. 33:2</a>): "I will bless the Lord at all times, His praise shall always be in my mouth." But the solemn festivals were instituted | |
| 8878 for the praise of God. Therefore it was not fitting that certain days should be fixed for keeping solemn festivals; so that | |
| 8879 it seems that there was no suitable cause for the ceremonies relating to holy things. | |
| 8880 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 arg. 10"><a name="38048" shape="rect"><span class="ref">[38048] Iª-IIae q. 102 a. 4 arg. 10</span></a> | |
| 8881 Praeterea, in Psalmo XXXIII dicitur, <i>benedicam dominum in omni | |
| 8882 tempore, semper laus eius in ore meo</i>. Sed solemnitates | |
| 8883 instituuntur ad laudandum Deum. Non ergo fuit conveniens ut aliqui | |
| 8884 certi dies statuerentur ad solemnitates peragendas. Sic igitur | |
| 8885 videtur quod caeremoniae sacrorum convenientes causas non | |
| 8886 haberent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p12"> | |
| 8887 <b>On the contrary,</b> The Apostle says ( | |
| 8888 <a class="scripRef" id="FS_Q102_A4-p12.1" href="./asv.html#Heb.8.4" target="asv">Heb. 8:4</a>) that those who "offer gifts according to the law . . . serve unto the example and shadow of heavenly things. As it was answered | |
| 8889 to Moses, when he was to finish the tabernacle: See, says He, that thou make all things according to the pattern which was | |
| 8890 shown thee on the mount." But that is most reasonable, which presents a likeness to heavenly things. Therefore the ceremonies | |
| 8891 relating to holy things had a | |
| 8892 reasonable cause. | |
| 8893 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 s. c."><a name="38049" shape="rect"><span class="ref">[38049] Iª-IIae q. 102 a. 4 s. c.</span></a> Sed contra | |
| 8894 est quod apostolus dicit, ad Heb. VIII, quod <i>illi qui offerunt | |
| 8895 secundum legem munera, exemplari et umbrae deserviunt caelestium, | |
| 8896 sicut responsum est Moysi, cum consummaret tabernaculum, vide, | |
| 8897 inquit, omnia facito secundum exemplar quod tibi in monte | |
| 8898 monstratum est</i>. Sed valde rationabile est quod imaginem | |
| 8899 caelestium repraesentat. Ergo caeremoniae sacrorum rationabilem | |
| 8900 causam habebant.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p13"> | |
| 8901 <b>I answer that,</b> The chief purpose of the whole external worship is that man may give worship to God. Now man's tendency is to reverence less | |
| 8902 those things which are common, and indistinct from other things; whereas he admires and reveres those things which are distinct | |
| 8903 from others in some point of excellence. Hence too it is customary among men for kings and princes, who ought to be reverenced | |
| 8904 by their subjects, to be clothed in more precious garments, and to possess vaster | |
| 8905 and more beautiful abodes. And for this reason it behooved special times, a special abode, special vessels, and special ministers | |
| 8906 to be appointed for the divine worship, so that thereby the soul of man might be brought to greater reverence for God. | |
| 8907 </p><p id="FS_Q102_A4-p14"> In like manner the state of the Old Law, as observed above | |
| 8908 <a href="#FS_Q102_A2" id="FS_Q102_A4-p14.1" shape="rect">(A[2];</a> Q[100] , A[12]; Q[101], A[2]), was instituted that it might foreshadow the mystery of Christ. Now that which foreshadows | |
| 8909 something should be determinate, so that it may present some likeness thereto. Consequently, certain special points had to | |
| 8910 be observed in matters pertaining to the worship of God. | |
| 8911 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 co."><a name="38050" shape="rect"><span class="ref">[38050] Iª-IIae q. 102 a. 4 co.</span></a> Respondeo | |
| 8912 dicendum quod totus exterior cultus Dei ad hoc praecipue ordinatur | |
| 8913 ut homines Deum in reverentia habeant. Habet autem hoc humanus | |
| 8914 affectus, ut ea quae communia sunt, et non distincta ab aliis, | |
| 8915 minus revereatur; ea vero quae habent aliquam excellentiae | |
| 8916 discretionem ab aliis, magis admiretur et revereatur. Et inde etiam | |
| 8917 hominum consuetudo inolevit ut reges et principes, quos oportet in | |
| 8918 reverentia haberi a subditis, et pretiosioribus vestibus ornentur, | |
| 8919 et etiam ampliores et pulchriores habitationes possideant. Et | |
| 8920 propter hoc oportuit ut aliqua specialia tempora, et speciale | |
| 8921 habitaculum, et specialia vasa, et speciales ministri ad cultum Dei | |
| 8922 ordinarentur, ut per hoc animi hominum ad maiorem Dei reverentiam | |
| 8923 adducerentur. Similiter etiam status veteris legis, sicut dictum | |
| 8924 est, institutus erat ad figurandum mysterium Christi. Oportet autem | |
| 8925 esse aliquid determinatum id per quod aliud figurari debet, ut | |
| 8926 scilicet eius aliquam similitudinem repraesentet. Et ideo etiam | |
| 8927 oportuit aliqua specialia observari in his quae pertinent ad cultum | |
| 8928 Dei.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p15"> | |
| 8929 <b>Reply to Objection 1:</b> The divine worship regards two things: namely, God Who is worshipped; and men, who worship Him. Accordingly God, Who is worshipped, | |
| 8930 is confined to no bodily place: wherefore there was no need, on His part, for a tabernacle or temple to be set up. But men, | |
| 8931 who worship Him, are corporeal beings: and for their sake there was need for a special tabernacle or temple to be set up for | |
| 8932 the worship of God, for two reasons. First, that through coming together | |
| 8933 with the thought that the place was set aside for the worship of God, they might approach thither with greater reverence. | |
| 8934 Secondly, that certain things relating to the excellence of Christ's Divine or human nature might be signified by the arrangement | |
| 8935 of various details in such temple or tabernacle. | |
| 8936 </p><p id="FS_Q102_A4-p16"> To this Solomon refers ( | |
| 8937 <a class="scripRef" id="FS_Q102_A4-p16.1" href="./asv.html#." target="asv">3 Kings 8:27</a>) when he says: "If heaven and the heavens of heavens cannot contain Thee, how much less this house which I have built" for | |
| 8938 Thee? And further on ( | |
| 8939 <a class="scripRef" id="FS_Q102_A4-p16.2" href="./asv.html#." target="asv">3 Kings 8:29</a>, | |
| 8940 <a class="scripRef" id="FS_Q102_A4-p16.3" href="./asv.html#." target="asv">20</a>) he adds: "That Thy eyes may be open upon this house . . . of which Thou hast said: My name shall be there; . . . that Thou | |
| 8941 mayest hearken to the supplication of Thy servant and of Thy people Israel." From this it is evident that the house of | |
| 8942 the sanctuary was set up, not in order to contain God, as abiding therein locally, but that God might be made known there | |
| 8943 by means of things done and said there; and that those who prayed there might, through reverence for the place, pray more | |
| 8944 devoutly, so as to be heard more readily. | |
| 8945 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 1"><a name="38051" shape="rect"><span class="ref">[38051] Iª-IIae q. 102 a. 4 ad 1</span></a> Ad primum | |
| 8946 ergo dicendum quod cultus Dei duo respicit, scilicet Deum, qui | |
| 8947 colitur; et homines colentes. Ipse igitur Deus, qui colitur, nullo | |
| 8948 corporali loco clauditur, unde propter ipsum non oportuit | |
| 8949 tabernaculum fieri, aut templum. Sed homines ipsum colentes | |
| 8950 corporales sunt, et propter eos oportuit speciale tabernaculum, vel | |
| 8951 templum, institui ad cultum Dei, propter duo. Primo quidem, ut ad | |
| 8952 huiusmodi locum convenientes cum hac cogitatione quod deputaretur | |
| 8953 ad colendum Deum, cum maiori reverentia accederent. Secundo, ut per | |
| 8954 dispositionem talis templi, vel tabernaculi, significarentur aliqua | |
| 8955 pertinentia ad excellentiam divinitatis vel humanitatis Christi. Et | |
| 8956 hoc est quod Salomon dicit, III Reg. VIII, <i>si caelum et caeli | |
| 8957 caelorum te capere non possunt, quanto magis domus haec, quam | |
| 8958 aedificavi tibi? Et</i> postea subdit, <i>sint oculi tui aperti | |
| 8959 super domum hanc, de qua dixisti, erit nomen meum ibi; ut exaudias | |
| 8960 deprecationem servi tui et populi tui Israel</i>. Ex quo patet quod | |
| 8961 domus sanctuarii non est instituta ad hoc quod Deum capiat, quasi | |
| 8962 localiter inhabitantem; sed ad hoc quod nomen Dei habitet ibi, | |
| 8963 idest ut notitia Dei ibi manifestetur per aliqua quae ibi fiebant | |
| 8964 vel dicebantur; et quod, propter reverentiam loci, orationes | |
| 8965 fierent ibi magis exaudibiles ex devotione orantium.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p17"> | |
| 8966 <b>Reply to Objection 2:</b> Before the coming of Christ, the state of the Old Law was not changed as regards the fulfilment of the Law, which was effected | |
| 8967 in Christ alone: but it was changed as regards the condition of the people that were under the Law. Because, at first, the | |
| 8968 people were in the desert, having no fixed abode: afterwards they were engaged in various wars with the neighboring nations; | |
| 8969 and lastly, at the time of David and Solomon, the state of that people was one | |
| 8970 of great peace. And then for the first time the temple was built in the place which Abraham, instructed by God, had chosen | |
| 8971 for the purpose of sacrifice. For it is written ( | |
| 8972 <a class="scripRef" id="FS_Q102_A4-p17.1" href="./asv.html#Gen.22.2" target="asv">Gn. 22:2</a>) that the Lord commanded Abraham to "offer" his son "for a holocaust upon one of the mountains which I will show thee": and | |
| 8973 it is related further on ( | |
| 8974 <a class="scripRef" id="FS_Q102_A4-p17.2" href="./asv.html#Gen.22.14" target="asv">Gn. 22:14</a>) that "he calleth the name of that place, The Lord seeth," as though, according to the Divine prevision, that place | |
| 8975 were chosen for the worship of God. Hence it is written ( | |
| 8976 <a class="scripRef" id="FS_Q102_A4-p17.3" href="./asv.html#Deut.12.5" target="asv">Dt. 12:5,6</a>): "You shall come to the place which the Lord your God shall choose . . . and you shall offer . . . your holocausts and victims." | |
| 8977 </p><p id="FS_Q102_A4-p18"> Now it was not meet for that place to be pointed out by the building of the temple before the aforesaid time; for three reasons | |
| 8978 assigned by Rabbi Moses. First, lest the Gentiles might seize hold of that place. Secondly, lest the Gentiles might destroy | |
| 8979 it. The third reason is lest each tribe might wish that place to fall to their lot, and strifes and quarrels be the result. | |
| 8980 Hence the temple was not built until they had a king who would be able to quell such quarrels. Until that | |
| 8981 time a portable tabernacle was employed for divine worship, no place being as yet fixed for the worship of God. This is the | |
| 8982 literal reason for the distinction between the tabernacle and the temple. | |
| 8983 </p><p id="FS_Q102_A4-p19"> The figurative reason may be assigned to the fact that they signify a twofold state. For the tabernacle, which was changeable, | |
| 8984 signifies the state of the present changeable life: whereas the temple, which was fixed and stable, signifies the state of | |
| 8985 future life which is altogether unchangeable. For this reason it is said that in the building of the temple no sound was heard | |
| 8986 of hammer or saw, to signify that all movements of disturbance will be far removed from the future state. | |
| 8987 Or else the tabernacle signifies the state of the Old Law; while the temple built by Solomon betokens the state of the New | |
| 8988 Law. Hence the Jews alone worked at the building of the tabernacle; whereas the temple was built with the cooperation of the | |
| 8989 Gentiles, viz. the Tyrians and Sidonians. | |
| 8990 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 2"><a name="38052" shape="rect"><span class="ref">[38052] Iª-IIae q. 102 a. 4 ad 2</span></a> Ad secundum | |
| 8991 dicendum quod status veteris legis non fuit immutatus ante Christum | |
| 8992 quantum ad impletionem legis, quae facta est solum per Christum, | |
| 8993 est tamen immutatus quantum ad conditionem populi qui erat sub | |
| 8994 lege. Nam primo populus fuit in deserto, non habens certam | |
| 8995 mansionem; postmodum autem habuerunt varia bella cum finitimis | |
| 8996 gentibus; ultimo autem, tempore David et Salomonis, populus ille | |
| 8997 habuit quietissimum statum. Et tunc primo aedificatum fuit templum, | |
| 8998 in loco quem designaverat Abraham, ex divina demonstratione, ad | |
| 8999 immolandum. Dicitur enim Gen. XXII, quod dominus mandavit Abrahae | |
| 9000 ut offerret filium suum <i>in holocaustum super unum montium quem | |
| 9001 monstravero tibi</i>. Et postea dicit quod appellavit nomen illius | |
| 9002 loci, <i>dominus videt</i>, quasi secundum Dei praevisionem esset | |
| 9003 locus ille electus ad cultum divinum. Propter quod dicitur Deut. | |
| 9004 XII, <i>ad locum quem elegerit dominus Deus vester, venietis, et | |
| 9005 offeretis holocausta et victimas vestras</i>. Locus autem ille | |
| 9006 designari non debuit per aedificationem templi ante tempus | |
| 9007 praedictum, propter tres rationes, quas Rabbi Moyses assignat. | |
| 9008 Prima est ne gentes appropriarent sibi locum illum. Secunda est ne | |
| 9009 gentes ipsum destruerent. Tertia vero ratio est ne quaelibet tribus | |
| 9010 vellet habere locum illum in sorte sua, et propter hoc orirentur | |
| 9011 lites et iurgia. Et ideo non fuit aedificatum templum donec | |
| 9012 haberent regem, per quem posset huiusmodi iurgium compesci. Antea | |
| 9013 vero ad cultum Dei erat ordinatum tabernaculum portatile per | |
| 9014 diversa loca, quasi nondum existente determinato loco divini | |
| 9015 cultus. Et haec est ratio litteralis diversitatis tabernaculi et | |
| 9016 templi. Ratio autem figuralis esse potest quia per haec duo | |
| 9017 significatur duplex status. Per tabernaculum enim, quod est | |
| 9018 mutabile, significatur status praesentis vitae mutabilis. Per | |
| 9019 templum vero, quod erat fixum et stans, significatur status futurae | |
| 9020 vitae, quae omnino invariabilis est. Et propter hoc in | |
| 9021 aedificatione templi dicitur quod non est auditus sonitus mallei | |
| 9022 vel securis, ad significandum quod omnis perturbationis tumultus | |
| 9023 longe erit a statu futuro. Vel per tabernaculum significatur status | |
| 9024 veteris legis, per templum autem a Salomone constructum, status | |
| 9025 novae legis. Unde ad constructionem tabernaculi soli Iudaei sunt | |
| 9026 operati, ad aedificationem vero templi cooperati sunt etiam | |
| 9027 gentiles, scilicet Tyrii et Sidonii.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p20"> | |
| 9028 <b>Reply to Objection 3:</b> The reason for the unity of the temple or tabernacle may be either literal or figurative. The literal reason was the exclusion | |
| 9029 of idolatry. For the Gentiles put up various times to various gods: and so, to strengthen in the minds of men their belief | |
| 9030 in the unity of the Godhead, God wished sacrifices to be offered to Him in one place only. Another reason was in order to | |
| 9031 show that bodily worship is not acceptable of itself: and so they restrained from | |
| 9032 offering sacrifices anywhere and everywhere. But the worship of the New Law, in the sacrifice whereof spiritual grace is contained, | |
| 9033 is of itself acceptable to God; and consequently the multiplication of altars and temples is permitted in the New Law. | |
| 9034 </p><p id="FS_Q102_A4-p21"> As to those matters that regarded the spiritual worship of God, consisting in the teaching of the Law and the Prophets, there | |
| 9035 were, even under the Old Law, various places, called synagogues, appointed for the people to gather together for the praise | |
| 9036 of God; just as now there are places called churches in which the Christian people gather together for the divine worship. | |
| 9037 Thus our church takes the place of both temple and synagogue: since the very sacrifice of the Church is | |
| 9038 spiritual; wherefore with us the place of sacrifice is not distinct from the place of teaching. The figurative reason may | |
| 9039 be that hereby is signified the unity of the Church, whether militant or triumphant. | |
| 9040 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 3"><a name="38053" shape="rect"><span class="ref">[38053] Iª-IIae q. 102 a. 4 ad 3</span></a> Ad tertium | |
| 9041 dicendum quod ratio unitatis templi, vel tabernaculi, potest esse | |
| 9042 et litteralis, et figuralis. Litteralis quidem est ratio ad | |
| 9043 exclusionem idololatriae. Quia gentiles diversis diis diversa | |
| 9044 templa constituebant, et ideo, ut firmaretur in animis hominum | |
| 9045 fides unitatis divinae, voluit Deus ut in uno loco tantum sibi | |
| 9046 sacrificium offerretur. Et iterum ut per hoc ostenderet quod | |
| 9047 corporalis cultus non propter se erat ei acceptus. Et ideo | |
| 9048 compescebantur ne passim et ubique sacrificia offerrent. Sed cultus | |
| 9049 novae legis, in cuius sacrificio spiritualis gratia continetur, est | |
| 9050 secundum se Deo acceptus. Et ideo multiplicatio altarium et | |
| 9051 templorum acceptatur in nova lege. Quantum vero ad ea quae | |
| 9052 pertinebant ad spiritualem cultum Dei, qui consistit in doctrina | |
| 9053 legis et prophetarum, erant etiam in veteri lege diversa loca | |
| 9054 deputata in quibus conveniebant ad laudem Dei, quae dicebantur | |
| 9055 synagogae, sicut et nunc dicuntur Ecclesiae, in quibus populus | |
| 9056 Christianus ad laudem Dei congregatur. Et sic Ecclesia nostra | |
| 9057 succedit in locum et templi et synagogae, quia ipsum sacrificium | |
| 9058 Ecclesiae spirituale est; unde non distinguitur apud nos locus | |
| 9059 sacrificii a loco doctrinae. Ratio autem figuralis esse potest quia | |
| 9060 per hoc significatur unitas Ecclesiae, vel militantis vel | |
| 9061 triumphantis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p22"> | |
| 9062 <b>Reply to Objection 4:</b> Just as the unity of the temple or tabernacle betokened the unity of God, or the unity of the Church, so also the division | |
| 9063 of the tabernacle or temple signified the distinction of those things that are subject to God, and from which we arise to | |
| 9064 the worship of God. Now the tabernacle was divided into two parts: one was called the "Holy of Holies," and was placed to | |
| 9065 the west; the other was called the "Holy Place" [*Or 'Sanctuary'. The Douay version uses | |
| 9066 both expressions], which was situated to the east. Moreover there was a court facing the tabernacle. Accordingly there are | |
| 9067 two reasons for this distinction. One is in respect of the tabernacle being ordained to the worship of God. Because the different | |
| 9068 parts of the world are thus betokened by the division of the tabernacle. For that part which was called the Holy of Holies | |
| 9069 signified the higher world, which is that of spiritual substances: while that part which is called the Holy Place signified | |
| 9070 the corporeal world. Hence the Holy Place was separated from the Holy of Holies by a veil, which was of four different colors | |
| 9071 (denoting the four elements), viz. of linen, signifying earth, because linen, i.e. flax, grows out of the earth; purple, signifying | |
| 9072 water, because the purple tint was made from certain shells found in the sea; violet, signifying air, because it has the color | |
| 9073 of the air; and scarlet twice dyed, signifying fire: and this because matter composed of the four elements is a | |
| 9074 veil between us and incorporeal substances. Hence the high-priest alone, and that once a year, entered into the inner tabernacle, | |
| 9075 i.e. the Holy of Holies: whereby we are taught that man's final perfection consists in his entering into that (higher) world: | |
| 9076 whereas into the outward tabernacle, i.e. the Holy Place, the priests entered every day: whereas the people were only admitted | |
| 9077 to the court; because the people were able to perceived material things, the inner nature of which only wise men by | |
| 9078 dint of study are able to discover. | |
| 9079 </p><p id="FS_Q102_A4-p23"> But regard to the figurative reason, the outward tabernacle, which was called the Holy Place, betokened the state of the | |
| 9080 Old Law, as the Apostle says ( | |
| 9081 <a class="scripRef" id="FS_Q102_A4-p23.1" href="./asv.html#Heb.9.6" target="asv">Heb. 9:6, </a> seqq.): because into that tabernacle "the priests always entered accomplishing the offices of sacrifices." But the inner | |
| 9082 tabernacle, which was called the Holy of Holies, signified either the glory of heaven or the spiritual state of the New Law | |
| 9083 to come. To the latter state Christ brought us; and this | |
| 9084 was signified by the high-priest entering alone, once a year, into the Holy of Holies. The veil betokened the concealing of | |
| 9085 the spiritual sacrifices under the sacrifices of old. This veil was adorned with four colors: viz. that of linen, to designate | |
| 9086 purity of the flesh; purple, to denote the sufferings which the saints underwent for God; scarlet twice dyed, signifying the | |
| 9087 twofold love of God and our neighbor; and violet, in token of heavenly contemplation. With regard to the state of the Old | |
| 9088 Law the people and the priests were situated differently from one another. For the people saw the mere corporeal sacrifices | |
| 9089 which were offered in the court: whereas the priests were intent on the inner meaning of the sacrifices, because their faith | |
| 9090 in the mysteries of Christ was more explicit. Hence they entered into the outer tabernacle. This outer tabernacle was divided | |
| 9091 from the court by a veil; because some matters relating to the mystery of Christ were hidden from the people, while they | |
| 9092 were known to the priests: though they were not fully revealed to them, as they were subsequently in the New Testament (cf. | |
| 9093 <a class="scripRef" id="FS_Q102_A4-p23.2" href="./asv.html#Eph.3.5" target="asv"> Eph. 3:5</a>). | |
| 9094 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 4"><a name="38054" shape="rect"><span class="ref">[38054] Iª-IIae q. 102 a. 4 ad 4</span></a> Ad quartum | |
| 9095 dicendum quod, sicut in unitate templi, vel tabernaculi, | |
| 9096 repraesentabatur unitas Dei, vel unitas Ecclesiae; ita etiam in | |
| 9097 distinctione tabernaculi, vel templi, repraesentabatur distinctio | |
| 9098 eorum quae Deo sunt subiecta, ex quibus in Dei venerationem | |
| 9099 consurgimus. Distinguebatur autem tabernaculum in duas partes, in | |
| 9100 unam quae vocabatur sancta sanctorum, quae erat Occidentalis; et | |
| 9101 aliam quae vocabatur sancta, quae erat ad orientem. Et iterum ante | |
| 9102 tabernaculum erat atrium. Haec igitur distinctio duplicem habet | |
| 9103 rationem. Unam quidem, secundum quod tabernaculum ordinatur ad | |
| 9104 cultum Dei. Sic enim diversae partes mundi in distinctione | |
| 9105 tabernaculi figurantur. Nam pars illa quae sancta sanctorum | |
| 9106 dicitur, figurabat saeculum altius, quod est spiritualium | |
| 9107 substantiarum, pars vero illa quae dicitur sancta, exprimebat | |
| 9108 mundum corporalem. Et ideo sancta a sanctis sanctorum | |
| 9109 distinguebantur quodam velo, quod quatuor coloribus erat | |
| 9110 distinctum, per quos quatuor elementa designantur, scilicet bysso, | |
| 9111 per quod designatur terra, quia byssus, idest linum, de terra | |
| 9112 nascitur; purpura, per quam significatur aqua, fiebat enim | |
| 9113 purpureus color ex quibusdam conchis quae inveniuntur in mari; | |
| 9114 hyacintho, per quem significatur aer, quia habet aereum colorem; et | |
| 9115 cocco bis tincto, per quem designatur ignis. Et hoc ideo quia | |
| 9116 materia quatuor elementorum est impedimentum per quod velantur | |
| 9117 nobis incorporales substantiae. Et ideo in interius tabernaculum, | |
| 9118 idest in sancta sanctorum, solus summus sacerdos, et semel in anno, | |
| 9119 introibat, ut designaretur quod haec est finalis perfectio hominis, | |
| 9120 ut ad illud saeculum introducatur. In tabernaculum vero exterius, | |
| 9121 idest in sancta, introibant sacerdotes quotidie, non autem populus, | |
| 9122 qui solum ad atrium accedebat, quia ipsa corpora populus percipere | |
| 9123 potest; ad interiores autem eorum rationes soli sapientes per | |
| 9124 considerationem attingere possunt. Secundum vero rationem | |
| 9125 figuralem, per exterius tabernaculum, quod dicitur sancta, | |
| 9126 significatur status veteris legis, ut apostolus dicit, ad Heb. IX, | |
| 9127 quia ad illud tabernaculum <i>semper introibant sacerdotes | |
| 9128 sacrificiorum officia consummantes</i>. Per interius vero | |
| 9129 tabernaculum, quod dicitur sancta sanctorum, significatur vel | |
| 9130 caelestis gloria, vel etiam status spiritualis novae legis, qui est | |
| 9131 quaedam inchoatio futurae gloriae. In quem statum nos Christus | |
| 9132 introduxit, quod figurabatur per hoc quod summus sacerdos, semel in | |
| 9133 anno, solus in sancta sanctorum intrabat. Velum autem figurabat | |
| 9134 spiritualium occultationem sacrificiorum in veteribus sacrificiis. | |
| 9135 Quod velum quatuor coloribus erat ornatum, bysso quidem, ad | |
| 9136 designandam carnis puritatem; purpura autem, ad figurandum | |
| 9137 passiones quas sancti sustinuerunt pro Deo; cocco bis tincto, ad | |
| 9138 significandum caritatem geminam Dei et proximi; hyacintho autem | |
| 9139 significabatur caelestis meditatio. Ad statum autem veteris legis | |
| 9140 aliter se habebat populus, et aliter sacerdotes. Nam populus ipsa | |
| 9141 corporalia sacrificia considerabat, quae in atrio offerebantur. | |
| 9142 Sacerdotes vero rationem sacrificiorum considerabant, habentes | |
| 9143 fidem magis explicitam de mysteriis Christi. Et ideo intrabant in | |
| 9144 exterius tabernaculum. Quod etiam quodam velo distinguebatur ab | |
| 9145 atrio, quia quaedam erant velata populo circa mysterium Christi, | |
| 9146 quae sacerdotibus erant nota. Non tamen erant eis plene revelata, | |
| 9147 sicut postea in novo testamento, ut habetur Ephes. III.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p24"> | |
| 9148 <b>Reply to Objection 5:</b> Worship towards the west was introduced in the Law to the exclusion of idolatry: because all the Gentiles, in reverence to | |
| 9149 the sun, worshipped towards the east; hence it is written ( | |
| 9150 <a class="scripRef" id="FS_Q102_A4-p24.1" href="./asv.html#Ezek.8.16" target="asv">Ezech. 8:16</a>) that certain men "had their backs towards the temple of the Lord, and their faces to the east, and they adored towards the | |
| 9151 rising of the sun." Accordingly, in order to prevent this, the tabernacle had the Holy of Holies to westward, that | |
| 9152 they might adore toward the west. A figurative reason may also be found in the fact that the whole state of the first tabernacle | |
| 9153 was ordained to foreshadow the death of Christ, which is signified by the west, according to | |
| 9154 <a class="scripRef" id="FS_Q102_A4-p24.2" href="./asv.html#Ps.67.5" target="asv"> Ps. 67:5</a>: "Who ascendeth unto the west; the Lord is His name." | |
| 9155 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 5"><a name="38055" shape="rect"><span class="ref">[38055] Iª-IIae q. 102 a. 4 ad 5</span></a> Ad quintum | |
| 9156 dicendum quod adoratio ad occidentem fuit introducta in lege ad | |
| 9157 excludendam idololatriam, nam omnes gentiles, in reverentiam solis, | |
| 9158 adorabant ad orientem; unde dicitur Ezech. VIII, quod <i>quidam | |
| 9159 habebant dorsa contra templum domini et facies ad orientem, et | |
| 9160 adorabant ad ortum solis</i>. Unde ad hoc excludendum, tabernaculum | |
| 9161 habebat sancta sanctorum ad occidentem, ut versus occidentem | |
| 9162 adorarent. Ratio etiam figuralis esse potest quia totus status | |
| 9163 prioris tabernaculi ordinabatur ad figurandum mortem Christi, quae | |
| 9164 significatur per occasum; secundum illud Psalmi LXVII, <i>qui | |
| 9165 ascendit super occasum, dominus nomen illi</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p25"> | |
| 9166 <b>Reply to Objection 6:</b> Both literal and figurative reasons may be assigned for the things contained in the tabernacle. The literal reason is in | |
| 9167 connection with the divine worship. And because, as already observed (ad 4), the inner tabernacle, called the Holy of Holies, | |
| 9168 signified the higher world of spiritual substances, hence that tabernacle contained three things, viz. "the ark of the testament | |
| 9169 in which was a golden pot that had manna, and the rod of Aaron that had | |
| 9170 blossomed, and the tables" ( | |
| 9171 <a class="scripRef" id="FS_Q102_A4-p25.1" href="./asv.html#Heb.9.4" target="asv">Heb. 9:4</a>) on which were written the ten commandments of the Law. Now the ark stood between two "cherubim" that looked one towards | |
| 9172 the other: and over the ark was a table, called the "propitiatory," raised above the wings of the cherubim, as though it were | |
| 9173 held up by them; and appearing, to the imagination, to be the very seat of God. For this reason it was called the "propitiatory," | |
| 9174 as though the people received propitiation thence at the prayers | |
| 9175 of the high-priest. And so it was held up, so to speak, by the cherubim, in obedience, as it were, to God: while the ark of | |
| 9176 the testament was like the foot-stool to Him that sat on the propitiatory. These three things denote three things in that | |
| 9177 higher world: namely, God Who is above all, and incomprehensible to any creature. Hence no likeness of Him was set up; to | |
| 9178 denote His invisibility. But there was something to represent his seat; since, to wit, the creature, which is beneath God, | |
| 9179 as the | |
| 9180 seat under the sitter, is comprehensible. Again in that higher world there are spiritual substances called angels. These are | |
| 9181 signified by the two cherubim, looking one towards the other, to show that they are at peace with one another, according to | |
| 9182 <a class="scripRef" id="FS_Q102_A4-p25.2" href="./asv.html#Job.25.2" target="asv"> Job 25:2</a>: "Who maketh peace in . . . high places." For this reason, too, there was more than one cherub, to betoken the multitude | |
| 9183 of heavenly spirits, and to prevent their receiving worship from those who had been commanded to | |
| 9184 worship but one God. Moreover there are, enclosed as it were in that spiritual world, the intelligible types of whatsoever | |
| 9185 takes place in this world, just as in every cause are enclosed the types of its effects, and in the craftsman the types of | |
| 9186 the works of his craft. This was betokened by the ark, which represented, by means of the three things it contained, the three | |
| 9187 things of greatest import in human affairs. These are wisdom, signified by the tables of the testament; the power of | |
| 9188 governing, betokened by the rod of Aaron; and life, betokened by the manna which was the means of sustenance. Or else these | |
| 9189 three things signified the three Divine attributes, viz. wisdom, in the tables; power, in the rod; goodness, in the manna---both | |
| 9190 by reason of its sweetness, and because it was through the goodness of God that it was granted to man, wherefore it was preserved | |
| 9191 as a memorial of the Divine mercy. Again, these three things were represented in Isaias' vision. For he "saw the | |
| 9192 Lord sitting upon a throne high and elevated"; and the seraphim standing by; and that the house was filled with the glory | |
| 9193 of the Lord; wherefrom the seraphim cried out: "All the earth is full of His glory" ( | |
| 9194 <a class="scripRef" id="FS_Q102_A4-p25.3" href="./asv.html#Isa.6.1" target="asv">Is. 6:1</a>, | |
| 9195 <a class="scripRef" id="FS_Q102_A4-p25.4" href="./asv.html#Isa.6.3" target="asv">3</a>). And so the images of the seraphim were set up, not to be worshipped, for this was forbidden by the first commandment; but | |
| 9196 as a sign of their function, as stated above. | |
| 9197 </p><p id="FS_Q102_A4-p26"> The outer tabernacle, which denotes this present world, also contained three things, viz. the "altar of incense," which was | |
| 9198 directly opposite the ark; the "table of proposition," with the twelve loaves of proposition on it, which stood on the northern | |
| 9199 side; and the "candlestick," which was placed towards the south. These three things seem to correspond to the three which | |
| 9200 were enclosed in the ark; and they represented the same things as the latter, but more clearly: because, in | |
| 9201 order that wise men, denoted by the priests entering the temple, might grasp the meaning of these types, it was necessary | |
| 9202 to express them more manifestly than they are in the Divine or angelic mind. Accordingly the candlestick betokened, as a sensible | |
| 9203 sign thereof, the wisdom which was expressed on the tables (of the Law) in intelligible words. The altar of incense signified | |
| 9204 the office of the priest, whose duty it was to bring the people to God: and this was signified also by the rod: because | |
| 9205 on that altar the sweet-smelling incense was burnt, signifying the holiness of the people acceptable to God: for it is written | |
| 9206 ( | |
| 9207 <a class="scripRef" id="FS_Q102_A4-p26.1" href="./asv.html#Rev.8.3" target="asv">Apoc. 8:3</a>) that the smoke of the sweet-smelling spices signifies the "justifications of the saints" (cf. | |
| 9208 <a class="scripRef" id="FS_Q102_A4-p26.2" href="./asv.html#Rev.19.8" target="asv"> Apoc. 19:8</a>). Moreover it was fitting that the dignity of the priesthood should be denoted, in the ark, by the rod, and, in the outer | |
| 9209 tabernacle, by the altar of incense: because the priest is the mediator between God and the | |
| 9210 people, governing the people by Divine power, denoted by the rod; and offering to God the fruit of His government, i.e. the | |
| 9211 holiness of the people, on the altar of incense, so to speak. The table signified the sustenance of life, just as the manna | |
| 9212 did: but the former, a more general and a coarser kind of nourishment; the latter, a sweeter and more delicate. Again, the | |
| 9213 candlestick was fittingly placed on the southern side, while the table was placed to the north: because the south is the | |
| 9214 right-hand side of the world, while the north is the left-hand side, as stated in De Coelo et Mundo ii; and wisdom, like other | |
| 9215 spiritual goods, belongs to the right hand, while temporal nourishment belongs on the left, according to | |
| 9216 <a class="scripRef" id="FS_Q102_A4-p26.3" href="./asv.html#Prov.3.16" target="asv"> Prov. 3:16</a>: "In her left hand (are) riches and glory." And the priestly power is midway between temporal goods and spiritual wisdom; | |
| 9217 because thereby both spiritual wisdom and temporal goods are dispensed. | |
| 9218 </p><p id="FS_Q102_A4-p27"> Another literal signification may be assigned. For the ark contained the tables of the Law, in order to prevent forgetfulness | |
| 9219 of the Law, wherefore it is written ( | |
| 9220 <a class="scripRef" id="FS_Q102_A4-p27.1" href="./asv.html#Exod.24.12" target="asv">Ex. 24:12</a>): "I will give thee two tables of stone, and the Law, and the commandments which I have written: that thou mayest teach them" | |
| 9221 to the children of Israel. The rod of Aaron was placed there to restrain the people from insubordination to the priesthood | |
| 9222 of Aaron; wherefore it is written | |
| 9223 ( | |
| 9224 <a class="scripRef" id="FS_Q102_A4-p27.2" href="./asv.html#Num.17.10" target="asv">Num. 17:10</a>): "Carry back the rod of Aaron into the tabernacle of the testimony, that it may be kept there for a token of the rebellious | |
| 9225 children of Israel." The manna was kept in the ark to remind them of the benefit conferred by God on the children of Israel | |
| 9226 in the desert; wherefore it is written ( | |
| 9227 <a class="scripRef" id="FS_Q102_A4-p27.3" href="./asv.html#Exod.16.32" target="asv">Ex. 16:32</a>): "Fill a gomor of it, and let it be kept unto generations to come hereafter, that they may know the bread wherewith I fed | |
| 9228 you in the wilderness." | |
| 9229 The candlestick was set up to enhance the beauty of the temple, for the magnificence of a house depends on its being well | |
| 9230 lighted. Now the candlestick had seven branches, as Josephus observes (Antiquit. iii, 7,8), to signify the seven planets, | |
| 9231 wherewith the whole world is illuminated. Hence the candlestick was placed towards the south; because for us the course of | |
| 9232 the planets is from that quarter. The altar of incense was instituted that there might always be in the tabernacle a sweet-smelling | |
| 9233 smoke; both through respect for the tabernacle, and as a remedy for the stenches arising from the shedding of blood and the | |
| 9234 slaying of animals. For men despise evil-smelling things as being vile, whereas sweet-smelling things are much appreciated. | |
| 9235 The table was place there to signify that the priests who served the temple should take their food in the temple: wherefore, | |
| 9236 as stated in | |
| 9237 <a class="scripRef" id="FS_Q102_A4-p27.4" href="./asv.html#Matt.12.4" target="asv"> Mat. 12:4, </a> it was lawful for none but the priests to eat the twelve loaves which were put on | |
| 9238 the table in memory of the twelve tribes. And the table was not placed in the middle directly in front of the propitiatory, | |
| 9239 in order to exclude an idolatrous rite: for the Gentiles, on the feasts of the moon, set up a table in front of the idol of | |
| 9240 the moon, wherefore it is written ( | |
| 9241 <a class="scripRef" id="FS_Q102_A4-p27.5" href="./asv.html#Jer.7.18" target="asv">Jer. 7:18</a>): "The women knead the dough, to make cakes to the queen of heaven." | |
| 9242 </p><p id="FS_Q102_A4-p28"> In the court outside the tabernacle was the altar of holocausts, on which sacrifices of those things which the people possessed | |
| 9243 were offered to God: and consequently the people who offered these sacrifices to God by the hands of the priest could be present | |
| 9244 in the court. But the priests alone, whose function it was to offer the people to God, could approach the inner altar, whereon | |
| 9245 the very devotion and holiness of the people was offered to God. And this altar was put up outside | |
| 9246 the tabernacle and in the court, to the exclusion of idolatrous worship: for the Gentiles placed altars inside the temples | |
| 9247 to offer up sacrifices thereon to idols. | |
| 9248 </p><p id="FS_Q102_A4-p29"> The figurative reason for all these things may be taken from the relation of the tabernacle to Christ, who was foreshadowed | |
| 9249 therein. Now it must be observed that to show the imperfection of the figures of the Law, various figures were instituted | |
| 9250 in the temple to betoken Christ. For He was foreshadowed by the "propitiatory," since He is "a propitiation for our sins" | |
| 9251 ( | |
| 9252 <a class="scripRef" id="FS_Q102_A4-p29.1" href="./asv.html#iJohn.2.2" target="asv">1 Jn. 2:2</a>). This propitiatory was fittingly carried by cherubim, since of Him it is written | |
| 9253 ( | |
| 9254 <a class="scripRef" id="FS_Q102_A4-p29.2" href="./asv.html#Heb.1.6" target="asv">Heb. 1:6</a>): "Let all the angels of God adore Him." He is also signified by the ark: because just as the ark was made of setim-wood, | |
| 9255 so was Christ's body composed of most pure members. More over it was gilded: for Christ was full of wisdom and charity, which | |
| 9256 are betokened by gold. And in the ark was a golden pot, i.e. His holy soul, having manna, i.e. "all the fulness of the Godhead" | |
| 9257 ( | |
| 9258 <a class="scripRef" id="FS_Q102_A4-p29.3" href="./asv.html#Col.2.9" target="asv">Col. 2:9</a>). Also there was a rod in the ark, i.e. His priestly power: | |
| 9259 for "He was made a . . . priest for ever" ( | |
| 9260 <a class="scripRef" id="FS_Q102_A4-p29.4" href="./asv.html#Heb.6.20" target="asv">Heb. 6:20</a>). And therein were the tables of the Testament, to denote that Christ Himself is a lawgiver. Again, Christ was signified | |
| 9261 by the candlestick, for He said Himself ( | |
| 9262 <a class="scripRef" id="FS_Q102_A4-p29.5" href="./asv.html#John.8.12" target="asv">Jn. 8:12</a>): "I am the Light of the world"; while the seven lamps denoted the seven gifts of the Holy Ghost. He is also betokened in | |
| 9263 the table, because He is our spiritual food, according to | |
| 9264 <a class="scripRef" id="FS_Q102_A4-p29.6" href="./asv.html#John.6.41" target="asv">Jn. 6:41</a>, | |
| 9265 <a class="scripRef" id="FS_Q102_A4-p29.7" href="./asv.html#John.6.51" target="asv">51</a>: "I am the living bread": and the twelve | |
| 9266 loaves signified the twelve apostles, or their teaching. Or again, the candlestick and table may signify the Church's teaching, | |
| 9267 and faith, which also enlightens and refreshes. Again, Christ is signified by the two altars of holocausts and incense. Because | |
| 9268 all works of virtue must be offered to us to God through Him; both those whereby we afflict the body, which are offered, as | |
| 9269 it were, on the altar of holocausts; and those which, with greater perfection of mind, are offered to God in Christ, by | |
| 9270 the spiritual desires of the perfect, on the altar of incense, as it were, according to | |
| 9271 <a class="scripRef" id="FS_Q102_A4-p29.8" href="./asv.html#Heb.13.15" target="asv"> Heb. 13:15</a>: "By Him therefore let us offer the sacrifice of praise always to God." | |
| 9272 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 6"><a name="38056" shape="rect"><span class="ref">[38056] Iª-IIae q. 102 a. 4 ad 6</span></a> Ad sextum | |
| 9273 dicendum quod eorum quae in tabernaculo continebantur, ratio reddi | |
| 9274 potest et litteralis et figuralis. Litteralis quidem, per | |
| 9275 relationem ad cultum divinum. Et quia dictum est quod per | |
| 9276 tabernaculum interius, quod dicebatur sancta sanctorum, | |
| 9277 significabatur saeculum altius spiritualium substantiarum, ideo in | |
| 9278 illo tabernaculo tria continebantur. Scilicet arca testamenti, in | |
| 9279 qua erat urna aurea habens manna, et virga Aaron quae fronduerat, | |
| 9280 et tabulae in quibus erant scripta decem praecepta legis. Haec | |
| 9281 autem arca sita erat inter duos Cherubim, qui se mutuis vultibus | |
| 9282 respiciebant. Et super arcam erat quaedam tabula, quae dicebatur | |
| 9283 propitiatorium, super alas Cherubim, quasi ab ipsis Cherubim | |
| 9284 portaretur, ac si imaginaretur quod illa tabula esset sedes Dei. | |
| 9285 Unde et propitiatorium dicebatur, quasi exinde populo | |
| 9286 propitiaretur, ad preces summi sacerdotis. Et ideo quasi portabatur | |
| 9287 a Cherubim, quasi Deo obsequentibus, arca vero testamenti erat | |
| 9288 quasi scabellum sedentis supra propitiatorium. Per haec autem tria | |
| 9289 designantur tria quae sunt in illo altiori saeculo. Scilicet Deus, | |
| 9290 qui super omnia est, et incomprehensibilis omni creaturae. Et | |
| 9291 propter hoc nulla similitudo eius ponebatur, ad repraesentandam | |
| 9292 eius invisibilitatem. Sed ponebatur quaedam figura sedis eius, quia | |
| 9293 scilicet creatura comprehensibilis est, quae est subiecta Deo, | |
| 9294 sicut sedes sedenti. Sunt etiam in illo altiori saeculo spirituales | |
| 9295 substantiae, quae Angeli dicuntur. Et hi significantur per duos | |
| 9296 Cherubim; mutuo se respicientes, ad designandam concordiam eorum ad | |
| 9297 invicem, secundum illud Iob XXV, qui facit concordiam in | |
| 9298 sublimibus. Et propter hoc etiam non fuit unus tantum Cherubim, ut | |
| 9299 designaretur multitudo caelestium spirituum, et excluderetur cultus | |
| 9300 eorum ab his quibus praeceptum erat ut solum unum Deum colerent. | |
| 9301 Sunt etiam in illo intelligibili saeculo rationes omnium eorum quae | |
| 9302 in hoc saeculo perficiuntur quodammodo clausae, sicut rationes | |
| 9303 effectuum clauduntur in suis causis, et rationes artificiatorum in | |
| 9304 artifice. Et hoc significabatur per arcam, in qua | |
| 9305 repraesentabantur, per tria ibi contenta, tria quae sunt potissima | |
| 9306 in rebus humanis, scilicet sapientia, quae repraesentabatur per | |
| 9307 tabulas testamenti; potestas regiminis, quae repraesentabatur per | |
| 9308 virgam Aaron; vita, quae repraesentabatur per manna, quod fuit | |
| 9309 sustentamentum vitae. Vel per haec tria significabantur tria Dei | |
| 9310 attributa, scilicet sapientia, in tabulis; potentia, in virga; | |
| 9311 bonitas, in manna, tum propter dulcedinem, tum quia ex Dei | |
| 9312 misericordia est populo datum, et ideo in memoriam divinae | |
| 9313 misericordiae conservabatur. Et haec tria etiam figurata sunt in | |
| 9314 visione Isaiae. Vidit enim dominum sedentem super solium excelsum | |
| 9315 et elevatum; et Seraphim assistentes; et domum impleri a gloria | |
| 9316 Dei. Unde et Seraphim dicebant, plena est omnis terra gloria eius. | |
| 9317 Et sic similitudines Seraphim non ponebantur ad cultum, quod | |
| 9318 prohibebatur primo legis praecepto, sed in signum ministerii, ut | |
| 9319 dictum est. In exteriori vero tabernaculo, quod significat praesens | |
| 9320 saeculum, continebantur etiam tria, scilicet altare thymiamatis, | |
| 9321 quod erat directe contra arcam; mensa propositionis, super quam | |
| 9322 duodecim panes apponebantur, erat posita ex parte aquilonari; | |
| 9323 candelabrum vero ex parte Australi. Quae tria videntur respondere | |
| 9324 tribus quae erant in arca clausa, sed magis manifeste eadem | |
| 9325 repraesentabant, oportet enim rationes rerum ad manifestiorem | |
| 9326 demonstrationem perduci quam sint in mente divina et Angelorum, ad | |
| 9327 hoc quod homines sapientes eas cognoscere possint qui significantur | |
| 9328 per sacerdotes ingredientes tabernaculum. In candelabro igitur | |
| 9329 designabatur, sicut in signo sensibili, sapientia quae | |
| 9330 intelligibilibus verbis exprimebatur in tabulis. Per altare vero | |
| 9331 thymiamatis significabatur officium sacerdotum, quorum erat populum | |
| 9332 ad Deum reducere, et hoc etiam significabatur per virgam. Nam in | |
| 9333 illo altari incedebatur thymiama boni odoris, per quod | |
| 9334 significabatur sanctitas populi acceptabilis Deo, dicitur enim | |
| 9335 Apoc. VIII, quod per fumum aromatum significantur iustificationes | |
| 9336 sanctorum. Convenienter autem sacerdotalis dignitas in arca | |
| 9337 significabatur per virgam, in exteriori vero tabernaculo per altare | |
| 9338 thymiamatis, quia sacerdos mediator est inter Deum et populum, | |
| 9339 regens populum per potestatem divinam, quam virga significat; et | |
| 9340 fructum sui regiminis, scilicet sanctitatem populi, Deo offert, | |
| 9341 quasi in altari thymiamatis. Per mensam autem significatur | |
| 9342 nutrimentum vitae, sicut et per manna. Sed hoc est communius et | |
| 9343 grossius nutrimentum, illud autem suavius et subtilius. | |
| 9344 Convenienter autem candelabrum ponebatur ex parte Australi, mensa | |
| 9345 autem ex parte aquilonari, quia Australis pars est dextera pars | |
| 9346 mundi, aquilonaris autem sinistra, ut dicitur in II de caelo et | |
| 9347 mundo; sapientia autem pertinet ad dextram, sicut et cetera | |
| 9348 spiritualia bona; temporale autem nutrimentum ad sinistram, | |
| 9349 secundum illud Prov. III, in sinistra illius divitiae et gloria. | |
| 9350 Potestas autem sacerdotalis media est inter temporalia et | |
| 9351 spiritualem sapientiam, quia per eam et spiritualis sapientia et | |
| 9352 temporalia dispensantur. Potest autem et horum alia ratio assignari | |
| 9353 magis litteralis. In arca enim continebantur tabulae legis, ad | |
| 9354 tollendam legis oblivionem, unde dicitur Exod. XXIV, <i>dabo tibi | |
| 9355 duas tabulas lapideas et legem ac mandata quae scripsi, ut doceas | |
| 9356 filios Israel</i>. Virga vero Aaron ponebatur ibi ad comprimendam | |
| 9357 dissensionem populi de sacerdotio Aaron, unde dicitur Num. XVII, | |
| 9358 <i>refer virgam Aaron in tabernaculum testimonii, ut servetur in | |
| 9359 signum rebellium filiorum Israel</i>. Manna autem conservabatur in | |
| 9360 arca, ad commemorandum beneficium quod dominus praestitit filiis | |
| 9361 Israel in deserto, unde dicitur Exod. XVI, <i>imple gomor ex eo, et | |
| 9362 custodiatur in futuras retro generationes, ut noverint panes de | |
| 9363 quibus alui vos in solitudine</i>. Candelabrum vero erat institutum | |
| 9364 ad honorificentiam tabernaculi, pertinet enim ad magnificentiam | |
| 9365 domus quod sit bene luminosa. Habebat autem candelabrum septem | |
| 9366 calamos, ut Iosephus dicit, ad significandum septem planetas, | |
| 9367 quibus totus mundus illuminatur. Et ideo ponebatur candelabrum ex | |
| 9368 parte Australi, quia ex illa parte est nobis planetarum cursus. | |
| 9369 Altare vero thymiamatis erat institutum ut iugiter in tabernaculo | |
| 9370 esset fumus boni odoris, tum propter venerationem tabernaculi; tum | |
| 9371 etiam in remedium fetoris quem oportebat accidere ex effusione | |
| 9372 sanguinis et occisione animalium. Ea enim quae sunt fetida, | |
| 9373 despiciuntur quasi vilia, quae vero sunt boni odoris, homines magis | |
| 9374 appretiant. Mensa autem apponebatur ad significandum quod | |
| 9375 sacerdotes templo servientes, in templo victum habere debebant, | |
| 9376 unde duodecim panes superpositos mensae, in memoriam duodecim | |
| 9377 tribuum, solis sacerdotibus edere licitum erat, ut habetur Matth. | |
| 9378 XII. Mensa autem non ponebatur directe in medio ante | |
| 9379 propitiatorium, ad excludendum ritum idololatriae, nam gentiles in | |
| 9380 sacris lunae proponebant mensam coram idolo lunae; unde dicitur | |
| 9381 Ierem. VII, <i>mulieres conspergunt adipem ut faciant placentas | |
| 9382 reginae caeli</i>. In atrio vero extra tabernaculum continebatur | |
| 9383 altare holocaustorum, in quo offerebantur Deo sacrificia de his | |
| 9384 quae erant a populo possessa. Et ideo in atrio poterat esse | |
| 9385 populus, qui huiusmodi Deo offerebat per manus sacerdotum. Sed ad | |
| 9386 altare interius, in quo ipsa devotio et sanctitas populi Deo | |
| 9387 offerebatur, non poterant accedere nisi sacerdotes, quorum erat Deo | |
| 9388 offerre populum. Est autem hoc altare extra tabernaculum in atrio | |
| 9389 constitutum, ad removendum cultum idololatriae, nam gentiles infra | |
| 9390 templa altaria constituebant ad immolandum idolis. Figuralis vero | |
| 9391 ratio omnium horum assignari potest ex relatione tabernaculi ad | |
| 9392 Christum, qui figurabatur. Est autem considerandum quod ad | |
| 9393 designandum imperfectionem legalium figurarum, diversae figurae | |
| 9394 fuerunt institutae in templo ad significandum Christum. Ipse enim | |
| 9395 significatur per propitiatorium, quia ipse est propitiatio pro | |
| 9396 peccatis nostris, ut dicitur I Ioan. II. Et convenienter hoc | |
| 9397 propitiatorium a Cherubim portatur, quia de eo scriptum est, | |
| 9398 adorent eum omnes Angeli Dei, ut habetur Heb. I. Ipse etiam | |
| 9399 significatur per arcam, quia sicut arca erat constructa de lignis | |
| 9400 setim, ita corpus Christi de membris purissimis constabat. Erat | |
| 9401 autem deaurata, quia Christus fuit plenus sapientia et caritate, | |
| 9402 quae per aurum significantur. Intra arcam autem erat urna aurea, | |
| 9403 idest sancta anima; habens manna, idest omnem plenitudinem | |
| 9404 divinitatis. Erat etiam in arca virga, idest potestas sacerdotalis, | |
| 9405 quia ipse est factus sacerdos in aeternum. Erant etiam ibi tabulae | |
| 9406 testamenti, ad designandum quod ipse Christus est legis dator. Ipse | |
| 9407 etiam Christus significatur per candelabrum, quia ipse dicit, ego | |
| 9408 sum lux mundi, per septem lucernas, septem dona spiritus sancti. | |
| 9409 Ipse est spiritualis cibus, secundum illud Ioan. VI, ego sum panis | |
| 9410 vivus, duodecim autem panes significant duodecim apostolos, vel | |
| 9411 doctrinam eorum. Sive per candelabrum et mensam potest significari | |
| 9412 doctrina et fides Ecclesiae, quae etiam illuminat et spiritualiter | |
| 9413 reficit. Ipse etiam Christus significatur per duplex altare | |
| 9414 holocaustorum et thymiamatis. Quia per ipsum oportet nos Deo | |
| 9415 offerre omnia virtutum opera, sive illa quibus carnem affligimus, | |
| 9416 quae offeruntur quasi in altari holocaustorum; sive illa quae, | |
| 9417 maiore mentis perfectione, per spiritualia perfectorum desideria, | |
| 9418 Deo offeruntur in Christo, quasi in altari thymiamatis, secundum | |
| 9419 illud ad Heb. ult., <i>per ipsum ergo offeramus hostiam laudis | |
| 9420 semper Deo</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p30"> | |
| 9421 <b>Reply to Objection 7:</b> The Lord commanded an altar to be made for the offering of sacrifices and gifts, in honor of God, and for the upkeep of the | |
| 9422 ministers who served the tabernacle. Now concerning the construction of the altar the Lord issued a twofold precept. One was | |
| 9423 at the beginning of the Law ( | |
| 9424 <a class="scripRef" id="FS_Q102_A4-p30.1" href="./asv.html#Exod.20.24" target="asv">Ex. 20:24, </a> seqq.) when the Lord commanded them to make "an altar of earth," or at least "not of hewn stones"; and again, not to make | |
| 9425 the altar high, so as | |
| 9426 to make it necessary to "go up" to it "by steps." This was in detestation of idolatrous worship: for the Gentiles made their | |
| 9427 altars ornate and high, thinking that there was something holy and divine in such things. For this reason, too, the Lord commanded | |
| 9428 ( | |
| 9429 <a class="scripRef" id="FS_Q102_A4-p30.2" href="./asv.html#Deut.16.21" target="asv">Dt. 16:21</a>): "Thou shalt plant no grove, nor any tree near the altar of the Lord thy God": since idolaters were wont to offer sacrifices | |
| 9430 beneath trees, on account of the pleasantness and shade afforded by them. There was | |
| 9431 also a figurative reason for these precepts. Because we must confess that in Christ, Who is our altar, there is the true nature | |
| 9432 of flesh, as regards His humanity---and this is to make an altar of earth; and again, in regard to His Godhead, we must confess | |
| 9433 His equality with the Father---and this is "not to go up" to the altar by steps. Moreover we should not couple the doctrine | |
| 9434 of Christ to that of the Gentiles, which provokes men to lewdness. | |
| 9435 </p><p id="FS_Q102_A4-p31"> But when once the tabernacle had been constructed to the honor of God, there was no longer reason to fear these occasions | |
| 9436 of idolatry. Wherefore the Lord commanded the altar of holocausts to be made of brass, and to be conspicuous to all the people; | |
| 9437 and the altar of incense, which was visible to none but the priests. Nor was brass so precious as to give the people an occasion | |
| 9438 for idolatry. | |
| 9439 </p><p id="FS_Q102_A4-p32"> Since, however, the reason for the precept, "Thou shalt not go up by steps unto My altar" ( | |
| 9440 <a class="scripRef" id="FS_Q102_A4-p32.1" href="./asv.html#Exod.20.26" target="asv">Ex. 20:26</a>) is stated to have been "lest thy nakedness be discovered," it should be observed that this too was instituted with the purpose | |
| 9441 of preventing idolatry, for in the feasts of Priapus the Gentiles uncovered their nakedness before the people. But later on | |
| 9442 the priests were prescribed the use of loin-cloths for the sake of decency: so that without any danger the | |
| 9443 altar could be placed so high that the priests when offering sacrifices would go up by steps of wood, not fixed but movable. | |
| 9444 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 7"><a name="38057" shape="rect"><span class="ref">[38057] Iª-IIae q. 102 a. 4 ad 7</span></a> Ad septimum | |
| 9445 dicendum quod dominus praecepit altare construi ad sacrificia et | |
| 9446 munera offerenda, in honorem Dei et sustentationem ministrorum qui | |
| 9447 tabernaculo deserviebant. De constructione autem altaris datur a | |
| 9448 domino duplex praeceptum. Unum quidem in principio legis, Exod. XX, | |
| 9449 ubi dominus mandavit quod facerent altare de terra, vel saltem de | |
| 9450 lapidibus non sectis; et iterum quod non facerent altare excelsum, | |
| 9451 ad quod oporteret per gradus ascendere. Et hoc, ad detestandum | |
| 9452 idololatriae cultum, gentiles enim idolis construebant altaria | |
| 9453 ornata et sublimia, in quibus credebant aliquid sanctitatis et | |
| 9454 numinis esse. Propter quod etiam dominus mandavit, Deut. XVI, | |
| 9455 <i>non plantabis lucum, et omnem arborem, iuxta altare domini Dei | |
| 9456 tui</i>, idololatrae enim consueverunt sub arboribus sacrificare, | |
| 9457 propter amoenitatem et umbrositatem. Quorum etiam praeceptorum | |
| 9458 ratio figuralis fuit. Quia in Christo, qui est nostrum altare, | |
| 9459 debemus confiteri veram carnis naturam, quantum ad humanitatem, | |
| 9460 quod est altare de terra facere, et quantum ad divinitatem, debemus | |
| 9461 in eo confiteri patris aequalitatem, quod est non ascendere per | |
| 9462 gradus ad altare. Nec etiam iuxta Christum debemus admittere | |
| 9463 doctrinam gentilium, ad lasciviam provocantem. Sed facto | |
| 9464 tabernaculo ad honorem Dei, non erant timendae huiusmodi occasiones | |
| 9465 idololatriae. Et ideo dominus mandavit quod fieret altare | |
| 9466 holocaustorum de aere, quod esset omni populo conspicuum; et altare | |
| 9467 thymiamatis de auro, quod soli sacerdotes videbant. Nec erat tanta | |
| 9468 pretiositas aeris ut per hoc populus ad aliquam idololatriam | |
| 9469 provocaretur. Sed quia Exod. XX ponitur pro ratione huius | |
| 9470 praecepti, <i>non ascendes per gradus ad altare meum</i>, id quod | |
| 9471 subditur, ne reveletur turpitudo tua; considerandum est quod hoc | |
| 9472 etiam fuit institutum ad excludendam idololatriam, nam in sacris | |
| 9473 Priapi sua pudenda gentiles populo denudabant. Postmodum autem | |
| 9474 indictus est sacerdotibus feminalium usus ad tegimen pudendorum. Et | |
| 9475 ideo sine periculo institui potuit tanta altaris altitudo ut per | |
| 9476 aliquos gradus ligneos, non stantes sed portatiles, in hora | |
| 9477 sacrificii, sacerdotes ad altare ascenderent sacrificia | |
| 9478 offerentes.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p33"> | |
| 9479 <b>Reply to Objection 8:</b> The body of the tabernacle consisted of boards placed on end, and covered on the inside with curtains of four different colors, | |
| 9480 viz. twisted linen, violet, purple, and scarlet twice dyed. These curtains, however, covered the sides only of the tabernacle; | |
| 9481 and the roof of the tabernacle was covered with violet-colored skins; and over this there was another covering of rams' skins | |
| 9482 dyed red; and over this there was a third curtain made of goats' hair, | |
| 9483 which covered not only the roof of the tabernacle, but also reached to the ground and covered the boards of the tabernacle | |
| 9484 on the outside. The literal reason of these coverings taken altogether was the adornment and protection of the tabernacle, | |
| 9485 that it might be an object of respect. Taken singly, according to some, the curtains denoted the starry heaven, which is adorned | |
| 9486 with various stars; the curtain (of goats' skin) signified the waters which are above the firmament; the skins dyed red | |
| 9487 denoted the empyrean heaven, where the angels are; the violet skins, the heaven of the Blessed Trinity. | |
| 9488 </p><p id="FS_Q102_A4-p34"> The figurative meaning of these things is that the boards of which the tabernacle was constructed signify the faithful of | |
| 9489 Christ, who compose the Church. The boards were covered on the inner side by curtains of four colors: because the faithful | |
| 9490 are inwardly adorned with the four virtues: for "the twisted linen," as the gloss observes, "signifies the flesh refulgent | |
| 9491 with purity; violet signifies the mind desirous of heavenly things; purple denotes the flesh subject to passions; | |
| 9492 the twice dyed scarlet betokens the mind in the midst of the passions enlightened by the love of God and our neighbor." The | |
| 9493 coverings of the building designate prelates and doctors, who ought to be conspicuous for their heavenly manner of life, signified | |
| 9494 by the violet colored skins: and who should also be ready to suffer martyrdom, denoted by the skins dyed red; and austere | |
| 9495 of life and patient in adversity, betokened by the curtains of goats' hair, which were exposed to wind and rain, as the | |
| 9496 gloss observes. | |
| 9497 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 8"><a name="38058" shape="rect"><span class="ref">[38058] Iª-IIae q. 102 a. 4 ad 8</span></a> Ad octavum | |
| 9498 dicendum quod corpus tabernaculi constabat ex quibusdam tabulis in | |
| 9499 longitudinem erectis, quae quidem interius tegebantur quibusdam | |
| 9500 cortinis ex quatuor coloribus variatis, scilicet de bysso retorta, | |
| 9501 et hyacintho, ac purpura, coccoque bis tincto. Sed huiusmodi | |
| 9502 cortinae tegebant solum latera tabernaculi, in tecto autem | |
| 9503 tabernaculi erat operimentum unum de pellibus hyacinthinis; et | |
| 9504 super hoc aliud de pellibus arietum rubricatis; et desuper tertium | |
| 9505 de quibusdam sagis cilicinis, quae non tantum operiebant tectum | |
| 9506 tabernaculi, sed etiam descendebant usque terram, et tegebant | |
| 9507 tabulas tabernaculi exterius. Horum autem operimentorum ratio | |
| 9508 litteralis in communi erat ornatus et protectio tabernaculi, ut in | |
| 9509 reverentia haberetur. In speciali vero, secundum quosdam, per | |
| 9510 cortinas designabatur caelum sydereum, quod est diversis stellis | |
| 9511 variatum; per saga, aquae quae sunt supra firmamentum; per pelles | |
| 9512 rubricatas, caelum Empyreum, in quo sunt Angeli; per pelles | |
| 9513 hyacinthinas, caelum sanctae Trinitatis. Figuralis autem ratio | |
| 9514 horum est quia per tabulas ex quibus construebatur tabernaculum, | |
| 9515 significantur Christi fideles, ex quibus construitur Ecclesia. | |
| 9516 Tegebantur autem interius tabulae cortinis quadricoloribus, quia | |
| 9517 fideles interius ornantur quatuor virtutibus; <i>nam in bysso | |
| 9518 retorta</i>, ut Glossa dicit, <i>significatur caro castitate | |
| 9519 renitens; in hyacintho, mens superna cupiens; in purpura, caro | |
| 9520 passionibus subiacens; in cocco bis tincto, mens inter passiones | |
| 9521 Dei et proximi dilectione praefulgens</i>. Per operimenta vero | |
| 9522 tecti designantur praelati et doctores, in quibus debet renitere | |
| 9523 caelestis conversatio, quod significatur per pelles hyacinthinas; | |
| 9524 promptitudo ad martyrium, quod significant pelles rubricatae; | |
| 9525 austeritas vitae et tolerantia adversorum, quae significantur per | |
| 9526 saga cilicina, quae erant exposita ventis et pluviis, ut Glossa | |
| 9527 dicit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A4-p35"> | |
| 9528 <b>Reply to Objection 9:</b> The literal reason for the sanctification of the tabernacle and vessels was that they might be treated with greater reverence, | |
| 9529 being deputed, as it were, to the divine worship by this consecration. The figurative reason is that this sanctification signified | |
| 9530 the sanctification of the living tabernacle, i.e. the faithful of whom the Church of Christ is composed. | |
| 9531 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 9"><a name="38059" shape="rect"><span class="ref">[38059] Iª-IIae q. 102 a. 4 ad 9</span></a> Ad nonum | |
| 9532 dicendum quod sanctificatio tabernaculi et vasorum eius habebat | |
| 9533 causam litteralem ut in maiori reverentia haberetur, quasi per | |
| 9534 huiusmodi consecrationem divino cultui deputatum. Figuralis autem | |
| 9535 ratio est quia per huiusmodi sanctificationem significatur | |
| 9536 spiritualis sanctificatio viventis tabernaculi, scilicet fidelium, | |
| 9537 ex quibus constituitur Ecclesia Christi.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A4-p36"> | |
| 9538 <b>Reply to Objection 10:</b> Under the Old Law there were seven temporal solemnities, and one continual solemnity, as may be gathered from | |
| 9539 <a class="scripRef" id="FS_Q102_A4-p36.1" href="./asv.html#Num.28" target="asv">Num. 28</a>, | |
| 9540 <a class="scripRef" id="FS_Q102_A4-p36.2" href="./asv.html#Num.29" target="asv">29</a>. There was a continual feast, since the lamb was sacrificed every day, morning and evening: and this continual feast of an | |
| 9541 abiding sacrifice signified the perpetuity of Divine bliss. Of the temporal feasts the first was that which was repeated every | |
| 9542 week. This was the solemnity of the "Sabbath," celebrated in memory of the work of | |
| 9543 the creation of the universe. Another solemnity, viz. the "New Moon," was repeated every month, and was observed in memory | |
| 9544 of the work of the Divine government. For the things of this lower world owe their variety chiefly to the movement of the | |
| 9545 moon; wherefore this feast was kept at the new moon: and not at the full moon, to avoid the worship of idolaters who used | |
| 9546 to offer sacrifices to the moon at that particular time. And these two blessings are bestowed in common on the whole human | |
| 9547 race; and | |
| 9548 hence they were repeated more frequently. | |
| 9549 </p><p id="FS_Q102_A4-p37"> The other five feasts were celebrated once a year: and they commemorated the benefits which had been conferred especially | |
| 9550 on that people. For there was the feast of the "Passover" in the first month to commemorate the blessing of being delivered | |
| 9551 out of Egypt. The feast of "Pentecost" was celebrated fifty days later, to recall the blessing of the giving of the Law. The | |
| 9552 other three feasts were kept in the seventh month, nearly the whole of which was solemnized by them, just as the | |
| 9553 seventh day. For on the first of the seventh month was the feast of "Trumpets," in memory of the delivery of Isaac, when Abraham | |
| 9554 found the ram caught by its horns, which they represented by the horns which they blew. The feast of Trumpets was a kind of | |
| 9555 invitation whereby they prepared themselves to keep the following feast which was kept on the tenth day. This was the feast | |
| 9556 of "Expiation," in memory of the blessing whereby, at the prayer of Moses, God forgave the people's sin of worshipping the | |
| 9557 calf. After this was the feast of "Scenopegia" or of "Tents," which was kept for seven days, to commemorate the blessing of | |
| 9558 being protected and led by God through the desert, where they lived in tents. Hence during this feast they had to take "the | |
| 9559 fruits of the fairest tree," i.e. the citron, "and the trees of dense foliage" [*Douay and A. V. and R. V. read: 'Boughs of | |
| 9560 thick trees'], i.e. the myrtle, which is fragrant, "and the branches of palm-trees, and willows of the brook," which retain | |
| 9561 their greenness a long time; and these are to be found in the Land of promise; to signify that God had brought them through | |
| 9562 the arid land of the wilderness to a land of delights. On the eighth day another feast was observed, of "Assembly and Congregation," | |
| 9563 on which the people collected the expenses necessary for the divine worship: and it signified the uniting of the people and | |
| 9564 the peace granted to them in the Land of promise. | |
| 9565 </p><p id="FS_Q102_A4-p38"> The figurative reason for these feasts was that the continual sacrifice of the lamb foreshadowed the perpetuity of Christ, | |
| 9566 Who is the "Lamb of God," according to | |
| 9567 <a class="scripRef" id="FS_Q102_A4-p38.1" href="./asv.html#Heb.13.8" target="asv"> Heb. 13:8</a>: "Jesus Christ yesterday and today, and the same for ever." The Sabbath signified the spiritual rest bestowed by Christ, | |
| 9568 as stated in | |
| 9569 <a class="scripRef" id="FS_Q102_A4-p38.2" href="./asv.html#Heb.4" target="asv">Heb. 4</a>. The Neomenia, which is the beginning of the new moon, signified the enlightening of the primitive Church by Christ's preaching | |
| 9570 and miracles. The | |
| 9571 feast of Pentecost signified the Descent of the Holy Ghost on the apostles. The feast of Trumpets signified the preaching | |
| 9572 of the apostles. The feast of Expiation signified the cleansing of the Christian people from sins: and the feast of Tabernacles | |
| 9573 signified their pilgrimage in this world, wherein they walk by advancing in virtue. The feast of Assembly or Congregation | |
| 9574 foreshadowed the assembly of the faithful in the kingdom of heaven: wherefore this feast is described as "most holy" | |
| 9575 ( | |
| 9576 <a class="scripRef" id="FS_Q102_A4-p38.3" href="./asv.html#Lev.23.36" target="asv">Lev. 23:36</a>). These three feasts followed immediately on one another, because those who expiate their vices should advance in virtue, | |
| 9577 until they come to see God, as stated in | |
| 9578 <a class="scripRef" id="FS_Q102_A4-p38.4" href="./asv.html#Ps.83.8" target="asv"> Ps. 83:8.</a> | |
| 9579 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 4 ad 10"><a name="38060" shape="rect"><span class="ref">[38060] Iª-IIae q. 102 a. 4 ad 10</span></a> Ad decimum | |
| 9580 dicendum quod in veteri lege erant septem solemnitates temporales, | |
| 9581 et una continua, ut potest colligi Num. XXVIII et XXIX. Erat enim | |
| 9582 quasi continuum festum, quia quotidie mane et vespere immolabatur | |
| 9583 agnus. Et per illud continuum festum iugis sacrificii | |
| 9584 repraesentabatur perpetuitas divinae beatitudinis. Festorum autem | |
| 9585 temporalium primum erat quod iterabatur qualibet septimana. Et haec | |
| 9586 erat solemnitas sabbati, quod celebrabatur in memoriam creationis | |
| 9587 rerum, ut supra dictum est. Alia autem solemnitas iterabatur | |
| 9588 quolibet mense, scilicet festum Neomeniae, quod celebrabatur ad | |
| 9589 commemorandum opus divinae gubernationis. Nam haec inferiora | |
| 9590 praecipue variantur secundum motum lunae, et ideo celebrabatur hoc | |
| 9591 festum in novitate lunae. Non autem in eius plenitudine, ad | |
| 9592 evitandum idololatrarum cultum, qui in tali tempore lunae | |
| 9593 sacrificabant. Haec autem duo beneficia sunt communia toti humano | |
| 9594 generi, et ideo frequentius iterabantur. Alia vero quinque festa | |
| 9595 celebrabantur semel in anno, et recolebantur in eis beneficia | |
| 9596 specialiter illi populo exhibita. Celebrabatur enim festum phase | |
| 9597 primo mense, ad commemorandum beneficium liberationis ex Aegypto. | |
| 9598 Celebrabatur autem festum Pentecostes post quinquaginta dies, ad | |
| 9599 recolendum beneficium legis datae. Alia vero tria festa | |
| 9600 celebrabantur in mense septimo, qui quasi totus apud eos erat | |
| 9601 solemnis, sicut et septimus dies. In prima enim die mensis septimi | |
| 9602 erat festum tubarum, in memoriam liberationis Isaac, quando Abraham | |
| 9603 invenit arietem haerentem cornibus, quem repraesentabant per cornua | |
| 9604 quibus buccinabant. Erat autem festum tubarum quasi quaedam | |
| 9605 invitatio ut praepararent se ad sequens festum, quod celebrabatur | |
| 9606 decimo die. Et hoc erat festum expiationis, in memoriam illius | |
| 9607 beneficii quo Deus propitiatus est peccato populi de adoratione | |
| 9608 vituli, ad preces Moysi. Post hoc autem celebrabatur festum | |
| 9609 Scenopegiae, idest tabernaculorum, septem diebus, ad commemorandum | |
| 9610 beneficium divinae protectionis et deductionis per desertum, ubi in | |
| 9611 tabernaculis habitaverunt. Unde in hoc festo debebant habere | |
| 9612 fructum arboris pulcherrimae, idest citrum, et lignum densarum | |
| 9613 frondium, idest myrtum, quae sunt odorifera; et spatulas palmarum, | |
| 9614 et salices de torrente, quae diu retinent suum virorem; et haec | |
| 9615 inveniuntur in terra promissionis; ad significandum quod per aridam | |
| 9616 terram deserti eos duxerat Deus ad terram deliciosam. Octavo autem | |
| 9617 die celebrabatur aliud festum, scilicet coetus atque collectae, in | |
| 9618 quo colligebantur a populo ea quae erant necessaria ad expensas | |
| 9619 cultus divini. Et significabatur adunatio populi et pax praestita | |
| 9620 in terra promissionis. Figuralis autem ratio horum festorum est | |
| 9621 quia per iuge sacrificium agni figuratur perpetuitas Christi, qui | |
| 9622 est agnus Dei; secundum illud Heb. ult., <i>Iesus Christus heri et | |
| 9623 hodie, ipse et in saecula</i>. Per sabbatum autem significatur | |
| 9624 spiritualis requies nobis data per Christum, ut habetur ad Heb. IV. | |
| 9625 Per Neomeniam autem, quae est incoeptio novae lunae, significatur | |
| 9626 illuminatio primitivae Ecclesiae per Christum, eo praedicante et | |
| 9627 miracula faciente. Per festum autem Pentecostes significatur | |
| 9628 descensus spiritus sancti in apostolos. Per festum autem tubarum | |
| 9629 significatur praedicatio apostolorum. Per festum autem expiationis | |
| 9630 significatur emundatio a peccatis populi Christiani. Per festum | |
| 9631 autem tabernaculorum, peregrinatio eorum in hoc mundo, in quo | |
| 9632 ambulant in virtutibus proficiendo. Per festum autem coetus atque | |
| 9633 collectae significatur congregatio fidelium in regno caelorum, et | |
| 9634 ideo istud festum dicebatur sanctissimum esse. Et haec tria festa | |
| 9635 erant continua ad invicem, quia oportet expiatos a vitiis proficere | |
| 9636 in virtute, quousque perveniant ad Dei visionem, ut dicitur in | |
| 9637 Psalmo LXXXIII.</p></div></div></div><div id="FS_Q102_A5" class="div4"><h4 id="FS_Q102_A5-p0.1">Q. 102. A. 5. Whether there can be any suitable cause for the sacraments of the Old Law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p2"> | |
| 9638 <b>Objection 1:</b> It would seem that there can be no suitable cause for the sacraments of the Old Law. Because those things that are done for | |
| 9639 the purpose of divine worship should not be like the observances of idolaters: since it is written ( | |
| 9640 <a class="scripRef" id="FS_Q102_A5-p2.1" href="./asv.html#Deut.12.31" target="asv">Dt. 12:31</a>): "Thou shalt not do in like manner to the Lord thy God: for they have done to their gods all the abominations which the | |
| 9641 Lord abhorreth." Now worshippers of idols used to knive themselves to the shedding of | |
| 9642 blood: for it is related ( | |
| 9643 <a class="scripRef" id="FS_Q102_A5-p2.2" href="./asv.html#." target="asv">3 Kings 18:28</a>) that they "cut themselves after their manner with knives and lancets, till they were all covered with blood." For this reason | |
| 9644 the Lord commanded ( | |
| 9645 <a class="scripRef" id="FS_Q102_A5-p2.3" href="./asv.html#Deut.14.1" target="asv">Dt. 14:1</a>): "You shall not cut yourselves nor make any baldness for the dead." Therefore it was unfitting for circumcision to be prescribed | |
| 9646 by the Law ( | |
| 9647 <a class="scripRef" id="FS_Q102_A5-p2.4" href="./asv.html#Lev.12.3" target="asv">Lev. 12:3</a>). | |
| 9648 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 1"><a name="38061" shape="rect"><span class="ref">[38061] Iª-IIae q. 102 a. 5 arg. 1</span></a> Ad quintum | |
| 9649 sic proceditur. Videtur quod sacramentorum veteris legis conveniens | |
| 9650 causa esse non possit. Ea enim quae ad cultum divinum fiunt, non | |
| 9651 debent esse similia his quae idololatrae observabant, dicitur enim | |
| 9652 Deut. XII, <i>non facies similiter domino Deo tuo, omnes enim | |
| 9653 abominationes quas aversatur dominus, fecerunt diis suis</i>. Sed | |
| 9654 cultores idolorum in eorum cultu se incidebant usque ad effusionem | |
| 9655 sanguinis, dicitur enim III Reg. XVIII, quod <i>incidebant se, | |
| 9656 iuxta ritum suum, cultris et lanceolis, donec perfunderentur | |
| 9657 sanguine</i>. Propter quod dominus mandavit, Deut. XIV, <i>non vos | |
| 9658 incidetis, nec facietis calvitium super mortuo</i>. Inconvenienter | |
| 9659 igitur circumcisio erat instituta in lege.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p3"> | |
| 9660 <b>Objection 2:</b> Further, those things which are done for the worship of God should be marked with decorum and gravity; according to | |
| 9661 <a class="scripRef" id="FS_Q102_A5-p3.1" href="./asv.html#Ps.34.18" target="asv"> Ps. 34:18</a>: "I will praise Thee in a grave [Douay: 'strong'] people." But it seems to savor of levity for a man to eat with haste. Therefore | |
| 9662 it was unfittingly commanded ( | |
| 9663 <a class="scripRef" id="FS_Q102_A5-p3.2" href="./asv.html#Exod.12.11" target="asv">Ex. 12:11</a>) that they should eat the Paschal lamb "in haste." Other things too relative to the eating of the lamb were prescribed, which | |
| 9664 seem altogether unreasonable. | |
| 9665 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 2"><a name="38062" shape="rect"><span class="ref">[38062] Iª-IIae q. 102 a. 5 arg. 2</span></a> Praeterea, | |
| 9666 ea quae in cultum divinum fiunt, debent honestatem et gravitatem | |
| 9667 habere; secundum illud Psalmi XXXIV, <i>in populo gravi laudabo | |
| 9668 te</i>. Sed ad levitatem quandam pertinere videtur ut homines | |
| 9669 festinanter comedant. Inconvenienter igitur praeceptum est, Exod. | |
| 9670 XII, ut comederent festinanter agnum paschalem. Et alia etiam circa | |
| 9671 eius comestionem sunt instituta, quae videntur omnino | |
| 9672 irrationabilia esse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p4"> | |
| 9673 <b>Objection 3:</b> Further, the sacraments of the Old Law were figures of the sacraments of the New Law. Now the Paschal lamb signified the | |
| 9674 sacrament of the Eucharist, according to | |
| 9675 <a class="scripRef" id="FS_Q102_A5-p4.1" href="./asv.html#iCor.5.7" target="asv">1 Cor. 5:7</a>: "Christ our Pasch is sacrificed." Therefore there should also have been some sacraments of the Old Law to foreshadow the | |
| 9676 other sacraments of the New Law, such as Confirmation, Extreme Unction, and Matrimony, and so forth. | |
| 9677 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 3"><a name="38063" shape="rect"><span class="ref">[38063] Iª-IIae q. 102 a. 5 arg. 3</span></a> Praeterea, | |
| 9678 sacramenta veteris legis figurae fuerunt sacramentorum novae legis. | |
| 9679 Sed per agnum paschalem significatur sacramentum Eucharistiae; | |
| 9680 secundum illud I ad Cor. V, <i>Pascha nostrum immolatus est | |
| 9681 Christus</i>. Ergo etiam debuerunt esse aliqua sacramenta in lege | |
| 9682 quae praefigurarent alia sacramenta novae legis, sicut | |
| 9683 confirmationem et extremam unctionem et matrimonium, et alia | |
| 9684 sacramenta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p5"> | |
| 9685 <b>Objection 4:</b> Further, purification can scarcely be done except by removing something impure. But as far as God is concerned, no bodily | |
| 9686 thing is reputed impure, because all bodies are God's creatures; and "every creature of God is good, and nothing to be rejected | |
| 9687 that is received with thanksgiving" ( | |
| 9688 <a class="scripRef" id="FS_Q102_A5-p5.1" href="./asv.html#iTim.4.4" target="asv">1 Tim. 4:4</a>). It was therefore unfitting for them to be purified after contact with a corpse, or any similar corporeal infection. | |
| 9689 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 4"><a name="38064" shape="rect"><span class="ref">[38064] Iª-IIae q. 102 a. 5 arg. 4</span></a> Praeterea, | |
| 9690 purificatio non potest convenienter fieri nisi ab aliquibus | |
| 9691 immunditiis. Sed quantum ad Deum, nullum corporale reputatur | |
| 9692 immundum, quia omne corpus creatura Dei est; <i>et omnis creatura | |
| 9693 Dei bona, et nihil reiiciendum quod cum gratiarum actione | |
| 9694 percipitur</i>, ut dicitur I ad Tim. IV. Inconvenienter igitur | |
| 9695 purificabantur propter contactum hominis mortui, vel alicuius | |
| 9696 huiusmodi corporalis infectionis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p6"> | |
| 9697 <b>Objection 5:</b> Further, it is written ( | |
| 9698 <a class="scripRef" id="FS_Q102_A5-p6.1" href="./asv.html#Sir.34.4" target="asv">Ecclus. 34:4</a>): "What can be made clean by the unclean?" But the ashes of the red heifer [*Cf. | |
| 9699 <a class="scripRef" id="FS_Q102_A5-p6.2" href="./asv.html#Heb.9.13" target="asv"> Heb. 9:13</a>] which was burnt, were unclean, since they made a man unclean: for it is stated ( | |
| 9700 <a class="scripRef" id="FS_Q102_A5-p6.3" href="./asv.html#Num.19.7" target="asv">Num. 19:7, </a> seqq.) that the priest who immolated her was rendered unclean "until the evening"; likewise he that burnt her; and he that | |
| 9701 gathered up her ashes. Therefore it was unfittingly | |
| 9702 prescribed there that the unclean should be purified by being sprinkled with those cinders. | |
| 9703 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 5"><a name="38065" shape="rect"><span class="ref">[38065] Iª-IIae q. 102 a. 5 arg. 5</span></a> Praeterea, | |
| 9704 Eccli. XXXIV dicitur, <i>ab immundo quid mundabitur?</i> Sed cinis | |
| 9705 vitulae rufae quae comburebatur, immundus erat, quia immundum | |
| 9706 reddebat, dicitur enim Num. XIX, quod sacerdos qui immolabat eam, | |
| 9707 commaculatus erat usque ad vesperum; similiter et ille qui eam | |
| 9708 comburebat; et etiam ille qui eius cineres colligebat. Ergo | |
| 9709 inconvenienter praeceptum ibi fuit ut per huiusmodi cinerem | |
| 9710 aspersum immundi purificarentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p7"> | |
| 9711 <b>Objection 6:</b> Further, sins are not something corporeal that can be carried from one place to another: nor can man be cleansed from sin | |
| 9712 by means of something unclean. It was therefore unfitting for the purpose of expiating the sins of the people that the priest | |
| 9713 should confess the sins of the children of Israel on one of the buck-goats, that it might carry them away into the wilderness: | |
| 9714 while they were rendered unclean by the other, which they used for the purpose of | |
| 9715 purification, by burning it together with the calf outside the camp; so that they had to wash their clothes and their bodies | |
| 9716 with water ( | |
| 9717 <a class="scripRef" id="FS_Q102_A5-p7.1" href="./asv.html#Lev.16" target="asv">Lev. 16</a>). | |
| 9718 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 6"><a name="38066" shape="rect"><span class="ref">[38066] Iª-IIae q. 102 a. 5 arg. 6</span></a> Praeterea, | |
| 9719 peccata non sunt aliquid corporale, quod possit deferri de loco ad | |
| 9720 locum, neque etiam per aliquid immundum potest homo a peccato | |
| 9721 mundari. Inconvenienter igitur ad expiationem peccatorum populi, | |
| 9722 sacerdos super unum hircorum confitebatur peccata filiorum Israel, | |
| 9723 ut portaret ea in desertum, per alium autem, quo utebantur ad | |
| 9724 purificationes, simul cum vitulo comburentes extra castra, immundi | |
| 9725 reddebantur, ita quod oportebat eos lavare vestimenta et carnem | |
| 9726 aqua.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p8"> | |
| 9727 <b>Objection 7:</b> Further, what is already cleansed should not be cleansed again. It was therefore unfitting to apply a second purification | |
| 9728 to a man cleansed from leprosy, or to a house; as laid down in | |
| 9729 <a class="scripRef" id="FS_Q102_A5-p8.1" href="./asv.html#Lev.14" target="asv">Lev. 14</a>. | |
| 9730 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 7"><a name="38067" shape="rect"><span class="ref">[38067] Iª-IIae q. 102 a. 5 arg. 7</span></a> Praeterea, | |
| 9731 illud quod iam est mundatum, non oportet iterum mundari. | |
| 9732 Inconvenienter igitur, mundata lepra hominis, vel etiam domus, alia | |
| 9733 purificatio adhibebatur; ut habetur Levit. XIV.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p9"> | |
| 9734 <b>Objection 8:</b> Further, spiritual uncleanness cannot be cleansed by material water or by shaving the hair. Therefore it seems unreasonable | |
| 9735 that the Lord ordered ( | |
| 9736 <a class="scripRef" id="FS_Q102_A5-p9.1" href="./asv.html#Exod.30.18" target="asv">Ex. 30:18, </a> seqq.) the making of a brazen laver with its foot, that the priests might wash their hands and feet before entering the temple; | |
| 9737 and that He commanded ( | |
| 9738 <a class="scripRef" id="FS_Q102_A5-p9.2" href="./asv.html#Num.8.7" target="asv">Num. 8:7</a>) the Levites to be sprinkled with the water of purification, and to shave all the hairs of their | |
| 9739 flesh. | |
| 9740 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 8"><a name="38068" shape="rect"><span class="ref">[38068] Iª-IIae q. 102 a. 5 arg. 8</span></a> Praeterea, | |
| 9741 spiritualis immunditia non potest per corporalem aquam, vel pilorum | |
| 9742 rasuram, emundari. Irrationabile igitur videtur quod dominus | |
| 9743 praecepit Exod. XXX, ut fieret labium aeneum cum basi sua ad | |
| 9744 lavandum manus et pedes sacerdotum qui ingressuri erant | |
| 9745 tabernaculum; et quod praecipitur Num. VIII, quod Levitae | |
| 9746 abstergerentur aqua lustrationis, et raderent omnes pilos carnis | |
| 9747 suae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p10"> | |
| 9748 <b>Objection 9:</b> Further, that which is greater cannot be cleansed by that which is less. Therefore it was unfitting that, in the Law, the | |
| 9749 higher and lower priests, as stated in | |
| 9750 <a class="scripRef" id="FS_Q102_A5-p10.1" href="./asv.html#Lev.8" target="asv">Lev. 8</a> [*Cf. | |
| 9751 <a class="scripRef" id="FS_Q102_A5-p10.2" href="./asv.html#Exod.29" target="asv">Ex. 29</a>], and the Levites, according to | |
| 9752 <a class="scripRef" id="FS_Q102_A5-p10.3" href="./asv.html#Num.8" target="asv">Num. 8</a>, should be consecrated with any bodily anointing, bodily sacrifices, and bodily oblations. | |
| 9753 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 9"><a name="38069" shape="rect"><span class="ref">[38069] Iª-IIae q. 102 a. 5 arg. 9</span></a> Praeterea, | |
| 9754 quod maius est, non potest sanctificari per illud quod minus est. | |
| 9755 Inconvenienter igitur per quandam unctionem corporalem, et | |
| 9756 corporalia sacrificia, et oblationes corporales, fiebat in lege | |
| 9757 consecratio maiorum et minorum sacerdotum, ut habetur Levit. VIII; | |
| 9758 et Levitarum, ut habetur Num. VIII.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p11"> | |
| 9759 <b>Objection 10:</b> Further, as stated in | |
| 9760 <a class="scripRef" id="FS_Q102_A5-p11.1" href="./asv.html#iKgs.16.7" target="asv">1 Kings 16:7, </a> "Man seeth those things that appear, but the Lord beholdeth the heart." But those things that appear outwardly in man are | |
| 9761 the dispositions of his body and his clothes. Therefore it was unfitting for certain special garments to be appointed to the | |
| 9762 higher and lower priests, as related in | |
| 9763 <a class="scripRef" id="FS_Q102_A5-p11.2" href="./asv.html#Exod.28" target="asv">Ex. 28</a> [*Cf. | |
| 9764 <a class="scripRef" id="FS_Q102_A5-p11.3" href="./asv.html#Lev.8.7" target="asv"> Lev. 8:7, </a> seqq.]. It seems, moreover, unreasonable that anyone should be debarred from | |
| 9765 the priesthood on account of defects in the body, as stated in | |
| 9766 <a class="scripRef" id="FS_Q102_A5-p11.4" href="./asv.html#Lev.21.17" target="asv">Lev. 21:17</a>, seqq.: "Whosoever of thy seed throughout their families, hath a blemish, he shall not offer bread to his God . . . if he | |
| 9767 be blind, if he be lame," etc. It seems, therefore, that the sacraments of the Old Law were unreasonable. | |
| 9768 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 arg. 10"><a name="38070" shape="rect"><span class="ref">[38070] Iª-IIae q. 102 a. 5 arg. 10</span></a> | |
| 9769 Praeterea, sicut dicitur I Reg. XVI, <i>homines vident ea quae | |
| 9770 parent, Deus autem intuetur cor</i>. Sed ea quae exterius parent in | |
| 9771 homine, est corporalis dispositio, et etiam indumenta. | |
| 9772 Inconvenienter igitur sacerdotibus maioribus et minoribus quaedam | |
| 9773 specialia vestimenta deputabantur, de quibus habetur Exod. XXVIII. | |
| 9774 Et sine ratione videtur quod prohiberetur aliquis a sacerdotio | |
| 9775 propter corporales defectus, secundum quod dicitur Levit. XXI, | |
| 9776 <i>homo de semine tuo per familias qui habuerit maculam, non | |
| 9777 offeret panes Deo suo, si caecus fuerit, vel claudus</i>, et | |
| 9778 cetera. Sic igitur videtur quod sacramenta veteris legis | |
| 9779 irrationabilia fuerint.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p12"> | |
| 9780 <b>On the contrary,</b> It is written ( | |
| 9781 <a class="scripRef" id="FS_Q102_A5-p12.1" href="./asv.html#Lev.20.8" target="asv">Lev. 20:8</a>): "I am the Lord that sanctify you." But nothing unreasonable is done by God, for it is written ( | |
| 9782 <a class="scripRef" id="FS_Q102_A5-p12.2" href="./asv.html#Ps.103.24" target="asv">Ps. 103:24</a>): "Thou hast made all things in wisdom." Therefore there was nothing without a reasonable cause in the sacraments of the | |
| 9783 Old Law, which were ordained to the sanctification of man. | |
| 9784 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 s. c."><a name="38071" shape="rect"><span class="ref">[38071] Iª-IIae q. 102 a. 5 s. c.</span></a> Sed contra | |
| 9785 est quod dicitur Levit. XX, <i>ego sum dominus, qui sanctifico | |
| 9786 vos</i>. Sed a Deo nihil sine ratione fit, dicitur enim in Psalmo | |
| 9787 CIII, <i>omnia in sapientia fecisti</i>. Ergo in sacramentis | |
| 9788 veteris legis, quae ordinabantur ad hominum sanctificationem, nihil | |
| 9789 erat sine rationabili causa.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p13"> | |
| 9790 <b>I answer that,</b> As stated above ( | |
| 9791 <a href="#FS_Q101_A4" id="FS_Q102_A5-p13.1" shape="rect">Q[101], A[4]</a>), the sacraments are, properly speaking, things applied to the worshippers of God for their consecration so as, in some way, | |
| 9792 to depute them to the worship of God. Now the worship of God belonged in a general way to the whole people; but in a special | |
| 9793 way, it belonged to the priests and Levites, who were the ministers of divine worship. Consequently, in these sacraments of | |
| 9794 the Old Law, certain things | |
| 9795 concerned the whole people in general; while others belonged to the ministers. | |
| 9796 </p><p id="FS_Q102_A5-p14"> In regard to both, three things were necessary. The first was to be established in the state of worshipping God: and this | |
| 9797 institution was brought about---for all in general, by circumcision, without which no one was admitted to any of the legal | |
| 9798 observances---and for the priests, by their consecration. The second thing required was the use of those things that pertain | |
| 9799 to divine worship. And thus, as to the people, there was the partaking of the paschal banquet, to which no | |
| 9800 uncircumcised man was admitted, as is clear from | |
| 9801 <a class="scripRef" id="FS_Q102_A5-p14.1" href="./asv.html#Exod.12.43" target="asv"> Ex. 12:43, </a> seqq.: and, as to the priests, the offering of the victims, and the eating of the loaves of proposition and of other things | |
| 9802 that were allotted to the use of the priests. The third thing required was the removal of all impediments to divine worship, | |
| 9803 viz. of uncleannesses. And then, as to the people, certain purifications were instituted for the removal of certain external | |
| 9804 uncleannesses; and also expiations from | |
| 9805 sins; while, as to the priests and Levites, the washing of hands and feet and the shaving of the hair were instituted. | |
| 9806 </p><p id="FS_Q102_A5-p15"> And all these things had reasonable causes, both literal, in so far as they were ordained to the worship of God for the time | |
| 9807 being, and figurative, in so far as they were ordained to foreshadow Christ: as we shall see by taking them one by one. | |
| 9808 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 co."><a name="38072" shape="rect"><span class="ref">[38072] Iª-IIae q. 102 a. 5 co.</span></a> Respondeo | |
| 9809 dicendum quod, sicut supra dictum est, sacramenta proprie dicuntur | |
| 9810 illa quae adhibebantur Dei cultoribus ad quandam consecrationem, | |
| 9811 per quam scilicet deputabantur quodammodo ad cultum Dei. Cultus | |
| 9812 autem Dei generali quidem modo pertinebat ad totum populum; sed | |
| 9813 speciali modo pertinebat ad sacerdotes et Levitas, qui erant | |
| 9814 ministri cultus divini. Et ideo in istis sacramentis veteris legis | |
| 9815 quaedam pertinebant communiter ad totum populum; quaedam autem | |
| 9816 specialiter ad ministros. Et circa utrosque tria erant necessaria. | |
| 9817 Quorum primum est institutio in statu colendi Deum. Et haec quidem | |
| 9818 institutio communiter quantum ad omnes, fiebat per circumcisionem, | |
| 9819 sine qua nullus admittebatur ad aliquid legalium, quantum vero ad | |
| 9820 sacerdotes, per sacerdotum consecrationem. Secundo requirebatur | |
| 9821 usus eorum quae pertinent ad divinum cultum. Et sic quantum ad | |
| 9822 populum, erat esus paschalis convivii, ad quem nullus incircumcisus | |
| 9823 admittebatur, ut patet Exod. XII, et quantum ad sacerdotes, oblatio | |
| 9824 victimarum, et esus panum propositionis et aliorum quae erant | |
| 9825 sacerdotum usibus deputata. Tertio requirebatur remotio eorum per | |
| 9826 quae aliqui impediebantur a cultu divino, scilicet immunditiarum. | |
| 9827 Et sic quantum ad populum, erant institutae quaedam purificationes | |
| 9828 a quibusdam exterioribus immunditiis, et etiam expiationes a | |
| 9829 peccatis, quantum vero ad sacerdotes et Levitas, erat instituta | |
| 9830 ablutio manuum et pedum, et rasio pilorum. Et haec omnia habebant | |
| 9831 rationabiles causas et litterales, secundum quod ordinabantur ad | |
| 9832 cultum Dei pro tempore illo; et figurales, secundum quod | |
| 9833 ordinabantur ad figurandum Christum; ut patebit per singula.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p16"> | |
| 9834 <b>Reply to Objection 1:</b> The chief literal reason for circumcision was in order that man might profess his belief in one God. And because Abraham | |
| 9835 was the first to sever himself from the infidels, by going out from his house and kindred, for this reason he was the first | |
| 9836 to receive circumcision. This reason is set forth by the Apostle ( | |
| 9837 <a class="scripRef" id="FS_Q102_A5-p16.1" href="./asv.html#Rom.4.9" target="asv">Rom. 4:9, </a> seqq.) thus: "He received the sign of circumcision, a seal of the justice of the faith which he had, being | |
| 9838 uncircumcised"; because, to wit, we are told that "unto Abraham faith was reputed to justice," for the reason that "against | |
| 9839 hope he believed in hope," i.e. against the hope that is of nature he believed in the hope that is of grace, "that he might | |
| 9840 be made the father of many nations," when he was an old man, and his wife an old and barren woman. And in order that this | |
| 9841 declaration, and imitation of Abraham's faith, might be fixed firmly in the hearts of the Jews, they received in their flesh | |
| 9842 such | |
| 9843 a sign as they could not forget, wherefore it is written ( | |
| 9844 <a class="scripRef" id="FS_Q102_A5-p16.2" href="./asv.html#Gen.17.13" target="asv">Gn. 17:13</a>): "My covenant shall be in your flesh for a perpetual covenant." This was done on the eighth day, because until then a child | |
| 9845 is very tender, and so might be seriously injured; and is considered as something not yet consolidated: wherefore neither | |
| 9846 are animals offered before the eighth day. And it was not delayed after that time, lest some might refuse the sign of circumcision | |
| 9847 on account of the pain: and also lest the parents, | |
| 9848 whose love for their children increases as they become used to their presence and as they grow older, should withdraw their | |
| 9849 children from circumcision. A second reason may have been the weakening of concupiscence in that member. A third motive may | |
| 9850 have been to revile the worship of Venus and Priapus, which gave honor to that part of the body. The Lord's prohibition extended | |
| 9851 only to the cutting of oneself in honor of idols: and such was not the circumcision of which we have been speaking. | |
| 9852 </p><p id="FS_Q102_A5-p17"> The figurative reason for circumcision was that it foreshadowed the removal of corruption, which was to be brought about | |
| 9853 by Christ, and will be perfectly fulfilled in the eighth age, which is the age of those who rise from the dead. And since | |
| 9854 all corruption of guilt and punishment comes to us through our carnal origin, from the sin of our first parent, therefore | |
| 9855 circumcision was applied to the generative member. Hence the Apostle says ( | |
| 9856 <a class="scripRef" id="FS_Q102_A5-p17.1" href="./asv.html#Col.2.11" target="asv">Col. 2:11</a>): "You are | |
| 9857 circumcised" in Christ "with circumcision not made by hand in despoiling of the body of the flesh, but in the circumcision | |
| 9858 of" Our Lord Jesus "Christ." | |
| 9859 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 1"><a name="38073" shape="rect"><span class="ref">[38073] Iª-IIae q. 102 a. 5 ad 1</span></a> Ad primum | |
| 9860 ergo dicendum quod litteralis ratio circumcisionis principalis | |
| 9861 quidem fuit ad protestationem fidei unius Dei. Et quia Abraham fuit | |
| 9862 primus qui se ab infidelibus separavit, exiens de domo sua et de | |
| 9863 cognatione sua, ideo ipse primus circumcisionem accepit. Et hanc | |
| 9864 causam assignat apostolus, ad Rom. IV, <i>signum accepit | |
| 9865 circumcisionis, signaculum iustitiae fidei quae est in | |
| 9866 praeputio</i>, quia scilicet in hoc legitur Abrahae fides reputata | |
| 9867 ad iustitiam, quod contra spem in spem credidit, scilicet contra | |
| 9868 spem naturae in spem gratiae, ut fieret pater multarum gentium, cum | |
| 9869 ipse esset senex, et uxor sua esset anus et sterilis. Et ut haec | |
| 9870 protestatio, et imitatio fidei Abrahae, firmaretur in cordibus | |
| 9871 Iudaeorum, acceperunt signum in carne sua, cuius oblivisci non | |
| 9872 possent, unde dicitur Gen. XVII, <i>erit pactum meum in carne | |
| 9873 vestra in foedus aeternum</i>. Ideo autem fiebat octava die, quia | |
| 9874 antea puer est valde tenellus, et posset ex hoc graviter laedi, et | |
| 9875 reputatur adhuc quasi quiddam non solidatum, unde etiam nec | |
| 9876 animalia offerebantur ante octavum diem. Ideo vero non magis | |
| 9877 tardabatur, ne propter dolorem aliqui signum circumcisionis | |
| 9878 refugerent, et ne parentes etiam, quorum amor increscit ad filios | |
| 9879 post frequentem conversationem et eorum augmentum, eos | |
| 9880 circumcisioni subtraherent. Secunda ratio esse potuit ad | |
| 9881 debilitationem concupiscentiae in membro illo. Tertia ratio, in | |
| 9882 sugillationem sacrorum Veneris et Priapi, in quibus illa pars | |
| 9883 corporis honorabatur. Dominus autem non prohibuit nisi incisionem | |
| 9884 quae in cultum idolorum fiebat, cui non erat similis praedicta | |
| 9885 circumcisio. Figuralis vero ratio circumcisionis erat quia | |
| 9886 figurabatur ablatio corruptionis fienda per Christum, quae perfecte | |
| 9887 complebitur in octava aetate, quae est aetas resurgentium. Et quia | |
| 9888 omnis corruptio culpae et poenae provenit in nos per carnalem | |
| 9889 originem ex peccato primi parentis, ideo talis circumcisio fiebat | |
| 9890 in membro generationis. Unde apostolus dicit, ad Colos. II, | |
| 9891 <i>circumcisi estis in Christo circumcisione non manu facta in | |
| 9892 expoliatione corporis carnis, sed in circumcisione domini nostri | |
| 9893 Iesu Christi</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p18"> | |
| 9894 <b>Reply to Objection 2:</b> The literal reason of the paschal banquet was to commemorate the blessing of being led by God out of Egypt. Hence by celebrating | |
| 9895 this banquet they declared that they belonged to that people which God had taken to Himself out of Egypt. For when they were | |
| 9896 delivered from Egypt, they were commanded to sprinkle the lamb's blood on the transoms of their house doors, as though declaring | |
| 9897 that they were averse to the rites of the Egyptians who worshipped the | |
| 9898 ram. Wherefore they were delivered by the sprinkling or rubbing of the blood of the lamb on the door-posts, from the danger | |
| 9899 of extermination which threatened the Egyptians. | |
| 9900 </p><p id="FS_Q102_A5-p19"> Now two things are to be observed in their departure from Egypt: namely, their haste in going, for the Egyptians pressed | |
| 9901 them to go forth speedily, as related in | |
| 9902 <a class="scripRef" id="FS_Q102_A5-p19.1" href="./asv.html#Exod.12.33" target="asv"> Ex. 12:33</a>; and there was danger that anyone who did not hasten to go with the crowd might be slain by the Egyptians. Their haste was | |
| 9903 shown in two ways. First by what they ate. For they were commanded to eat unleavened bread, as a sign "that it could not be | |
| 9904 leavened, the Egyptians pressing them to | |
| 9905 depart"; and to eat roast meat, for this took less time to prepare; and that they should not break a bone thereof, because | |
| 9906 in their haste there was no time to break bones. Secondly, as to the manner of eating. For it is written: "You shall gird | |
| 9907 your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste": which clearly | |
| 9908 designates men at the point of starting on a journey. To this also is to be referred the command: "In one house shall it be | |
| 9909 eaten, | |
| 9910 neither shall you carry forth of the flesh thereof out of the house": because, to wit, on account of their haste, they could | |
| 9911 not send any gifts of it. | |
| 9912 </p><p id="FS_Q102_A5-p20"> The stress they suffered while in Egypt was denoted by the wild lettuces. The figurative reason is evident, because the sacrifice | |
| 9913 of the paschal lamb signified the sacrifice of Christ according to | |
| 9914 <a class="scripRef" id="FS_Q102_A5-p20.1" href="./asv.html#iCor.5.7" target="asv">1 Cor. 5:7</a>: "Christ our pasch is sacrificed." The blood of the lamb, which ensured deliverance from the destroyer, by being sprinkled | |
| 9915 on the transoms, signified faith in Christ's Passion, in the hearts and on the lips of the faithful, by which same Passion | |
| 9916 we are | |
| 9917 delivered from sin and death, according to | |
| 9918 <a class="scripRef" id="FS_Q102_A5-p20.2" href="./asv.html#iPet.1.18" target="asv">1 Pet. 1:18</a>: "You were . . . redeemed . . . with the precious blood . . . of a lamb unspotted." The partaking of its flesh signified | |
| 9919 the eating of Christ's body in the Sacrament; and the flesh was roasted at the fire to signify Christ's Passion or charity. | |
| 9920 And it was eaten with unleavened bread to signify the blameless life of the faithful who partake of Christ's body, according | |
| 9921 to | |
| 9922 <a class="scripRef" id="FS_Q102_A5-p20.3" href="./asv.html#iCor.5.8" target="asv">1 Cor. 5:8</a>: "Let us feast . . | |
| 9923 . with the unleavened bread of sincerity and truth." The wild lettuces were added to denote repentance for sins, which is | |
| 9924 required of those who receive the body of Christ. Their loins were girt in sign of chastity: and the shoes of their feet are | |
| 9925 the examples of our dead ancestors. The staves they were to hold in their hands denoted pastoral authority: and it was commanded | |
| 9926 that the paschal lamb should be eaten in one house, i.e. in a catholic church, and not in the conventicles of heretics. | |
| 9927 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 2"><a name="38074" shape="rect"><span class="ref">[38074] Iª-IIae q. 102 a. 5 ad 2</span></a> Ad secundum | |
| 9928 dicendum quod litteralis ratio paschalis convivii fuit in | |
| 9929 commemorationem beneficii quo Deus eduxit eos de Aegypto. Unde per | |
| 9930 huiusmodi convivii celebrationem profitebantur se ad illum populum | |
| 9931 pertinere quem Deus sibi assumpserat ex Aegypto. Quando enim sunt | |
| 9932 ex Aegypto liberati, praeceptum est eis ut sanguine agni linirent | |
| 9933 superliminaria domorum, quasi protestantes se recedere a ritibus | |
| 9934 Aegyptiorum, qui arietem colebant. Unde et liberati sunt per | |
| 9935 sanguinis agni aspersionem vel linitionem in postibus domorum, a | |
| 9936 periculo exterminii quod imminebat Aegyptiis. In illo autem exitu | |
| 9937 eorum de Aegypto duo fuerunt, scilicet festinantia ad egrediendum, | |
| 9938 impellebant enim eos Aegyptii ut exirent velociter, ut habetur | |
| 9939 Exod. XII; imminebatque periculum ei qui non festinaret exire cum | |
| 9940 multitudine, ne remanens occideretur ab Aegyptiis. Festinantia | |
| 9941 autem designabatur dupliciter. Uno quidem modo per ea quae | |
| 9942 comedebant. Praeceptum enim erat eis quod comederent panes azymos, | |
| 9943 in huius signum, quod non poterant fermentari, cogentibus exire | |
| 9944 Aegyptiis; et quod comederent assum igni, sic enim velocius | |
| 9945 praeparabatur; et quod os non comminuerent ex eo, quia in | |
| 9946 festinantia non vacat ossa frangere. Alio modo, quantum ad modum | |
| 9947 comedendi. Dicitur enim, <i>renes vestros accingetis, calceamenta | |
| 9948 habebitis in pedibus, tenentes baculos in manibus, et comedetis | |
| 9949 festinanter</i>, quod manifeste designat homines existentes in | |
| 9950 promptu itineris. Ad idem etiam pertinet quod eis praecipitur, | |
| 9951 <i>in una domo comedetis, neque feretis de carnibus eius foras</i>, | |
| 9952 quia scilicet, propter festinantiam, non vacabat invicem mittere | |
| 9953 exennia. Amaritudo autem quam passi fuerant in Aegypto, | |
| 9954 significabatur per lactucas agrestes. Figuralis autem ratio patet. | |
| 9955 Quia per immolationem agni paschalis significabatur immolatio | |
| 9956 Christi; secundum illud I ad Cor. V, <i>Pascha nostrum immolatus | |
| 9957 est Christus</i>. Sanguis vero agni liberans ab exterminatore, | |
| 9958 linitis superliminaribus domorum, significat fidem passionis | |
| 9959 Christi in corde et ore fidelium, per quam liberamur a peccato et a | |
| 9960 morte; secundum illud I Petr. I, <i>redempti estis pretioso | |
| 9961 sanguine agni immaculati</i>. Comedebantur autem carnes illae, ad | |
| 9962 significandum esum corporis Christi in sacramento. Erant autem | |
| 9963 assae igni, ad significandum passionem, vel caritatem Christi. | |
| 9964 Comedebantur autem cum azymis panibus, ad significandam puram | |
| 9965 conversationem fidelium sumentium corpus Christi, secundum illud I | |
| 9966 ad Cor. V, <i>epulemur in azymis sinceritatis et veritatis</i>. | |
| 9967 Lactucae autem agrestes addebantur, in signum poenitentiae | |
| 9968 peccatorum, quae necessaria est sumentibus corpus Christi. Renes | |
| 9969 autem accingendi sunt cingulo castitatis. Calceamenta autem pedum | |
| 9970 sunt exempla mortuorum patrum. Baculi autem habendi in manibus, | |
| 9971 significant pastoralem custodiam. Praecipitur autem quod in una | |
| 9972 domo agnus paschalis comedatur, idest in Ecclesia Catholicorum, non | |
| 9973 in conventiculis haereticorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A5-p21"> | |
| 9974 <b>Reply to Objection 3:</b> Some of the sacraments of the New Law had corresponding figurative sacraments in the Old Law. For Baptism, which is the sacrament | |
| 9975 of Faith, corresponds to circumcision. Hence it is written ( | |
| 9976 <a class="scripRef" id="FS_Q102_A5-p21.1" href="./asv.html#Col.2.11" target="asv">Col. 2:11,12</a>): "You are circumcised . . . in the circumcision of" Our Lord Jesus "Christ: buried with Him in Baptism." In the New Law | |
| 9977 the sacrament of the Eucharist corresponds to the banquet of the paschal lamb. The sacrament of Penance in the New Law corresponds | |
| 9978 to all the purifications of the Old Law. The sacrament of Orders corresponds to the consecration of the pontiff and of the | |
| 9979 priests. To the sacrament of Confirmation, which is the sacrament of the fulness of grace, there would be no corresponding | |
| 9980 sacrament of the Old Law, because the time of fulness had not yet come, since "the Law brought no man [Vulg.: 'nothing'] to | |
| 9981 perfection" ( | |
| 9982 <a class="scripRef" id="FS_Q102_A5-p21.2" href="./asv.html#Heb.7.19" target="asv">Heb. 7:19</a>). The same applies to the sacrament of Extreme Unction, which is an immediate | |
| 9983 preparation for entrance into glory, to which the way was not yet opened out in the Old Law, since the price had not yet been | |
| 9984 paid. Matrimony did indeed exist under the Old Law, as a function of nature, but not as the sacrament of the union of Christ | |
| 9985 with the Church, for that union was not as yet brought about. Hence under the Old Law it was allowable to give a bill of divorce, | |
| 9986 which is contrary to the nature of the sacrament. | |
| 9987 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 3"><a name="38075" shape="rect"><span class="ref">[38075] Iª-IIae q. 102 a. 5 ad 3</span></a> Ad tertium | |
| 9988 dicendum quod quaedam sacramenta novae legis habuerunt in veteri | |
| 9989 lege sacramenta figuralia sibi correspondentia. Nam circumcisioni | |
| 9990 respondet Baptismus, qui est fidei sacramentum, unde dicitur ad | |
| 9991 Col. II, <i>circumcisi estis in circumcisione domini nostri Iesu | |
| 9992 Christi, consepulti ei in Baptismo</i>. Convivio vero agni | |
| 9993 paschalis respondet in nova lege sacramentum Eucharistiae. Omnibus | |
| 9994 autem purificationibus veteris legis respondet in nova lege | |
| 9995 sacramentum poenitentiae. Consecrationi autem pontificum et | |
| 9996 sacerdotum respondet sacramentum ordinis. Sacramento autem | |
| 9997 confirmationis, quod est sacramentum plenitudinis gratiae, non | |
| 9998 potest respondere in veteri lege aliquod sacramentum, quia nondum | |
| 9999 advenerat tempus plenitudinis, eo quod neminem ad perfectum adduxit | |
| 10000 lex. Similiter autem et sacramento extremae unctionis, quod est | |
| 10001 quaedam immediata praeparatio ad introitum gloriae, cuius aditus | |
| 10002 nondum patebat in veteri lege, pretio nondum soluto. Matrimonium | |
| 10003 autem fuit quidem in veteri lege prout erat in officium naturae; | |
| 10004 non autem prout est sacramentum coniunctionis Christi et Ecclesiae, | |
| 10005 quae nondum erat facta. Unde et in veteri lege dabatur libellus | |
| 10006 repudii, quod est contra sacramenti rationem.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p22"> | |
| 10007 <b>Reply to Objection 4:</b> As already stated, the purifications of the Old Law were ordained for the removal of impediments to the divine worship: which | |
| 10008 worship is twofold; viz. spiritual, consisting in devotion of the mind to God; and corporal, consisting in sacrifices, oblations, | |
| 10009 and so forth. Now men are hindered in the spiritual worship by sins, whereby men were said to be polluted, for instance, by | |
| 10010 idolatry, murder, adultery, or incest. From such pollutions men were | |
| 10011 purified by certain sacrifices, offered either for the whole community in general, or also for the sins of individuals; not | |
| 10012 that those carnal sacrifices had of themselves the power of expiating sin; but that they signified that expiation of sins | |
| 10013 which was to be effected by Christ, and of which those of old became partakers by protesting their faith in the Redeemer, | |
| 10014 while taking part in the figurative sacrifices. | |
| 10015 </p><p id="FS_Q102_A5-p23"> The impediments to external worship consisted in certain bodily uncleannesses; which were considered in the first place as | |
| 10016 existing in man, and consequently in other animals also, and in man's clothes, dwelling-place, and vessels. In man himself | |
| 10017 uncleanness was considered as arising partly from himself and partly from contact with unclean things. Anything proceeding | |
| 10018 from man was reputed unclean that was already subject to corruption, or exposed thereto: and consequently since | |
| 10019 death is a kind of corruption, the human corpse was considered unclean. In like manner, since leprosy arises from corruption | |
| 10020 of the humors, which break out externally and infect other persons, therefore were lepers also considered unclean; and, again, | |
| 10021 women suffering from a flow of blood, whether from weakness, or from nature (either at the monthly course or at the time of | |
| 10022 conception); and, for the same reason, men were reputed unclean if they suffered from a flow of seed, whether due to | |
| 10023 weakness, to nocturnal pollution, or to sexual intercourse. Because every humor issuing from man in the aforesaid ways involves | |
| 10024 some unclean infection. Again, man contracted uncleanness by touching any unclean thing whatever. | |
| 10025 </p><p id="FS_Q102_A5-p24"> Now there was both a literal and a figurative reason for these uncleannesses. The literal reason was taken from the reverence | |
| 10026 due to those things that belong to the divine worship: both because men are not wont, when unclean, to touch precious things: | |
| 10027 and in order that by rarely approaching sacred things they might have greater respect for them. For since man could seldom | |
| 10028 avoid all the aforesaid uncleannesses, the result was that men could seldom approach to touch things | |
| 10029 belonging to the worship of God, so that when they did approach, they did so with greater reverence and humility. Moreover, | |
| 10030 in some of these the literal reason was that men should not be kept away from worshipping God through fear of coming in contact | |
| 10031 with lepers and others similarly afflicted with loathsome and contagious diseases. In others, again, the reason was to avoid | |
| 10032 idolatrous worship: because in their sacrificial rites the Gentiles sometimes employed human blood and seed. All these | |
| 10033 bodily uncleannesses were purified either by the mere sprinkling of water, or, in the case of those which were more grievous, | |
| 10034 by some sacrifice of expiation for the sin which was the occasion of the uncleanness in question. | |
| 10035 </p><p id="FS_Q102_A5-p25"> The figurative reason for these uncleannesses was that they were figures of various sins. For the uncleanness of any corpse | |
| 10036 signifies the uncleanness of sin, which is the death of the soul. The uncleanness of leprosy betokened the uncleanness of | |
| 10037 heretical doctrine: both because heretical doctrine is contagious just as leprosy is, and because no doctrine is so false | |
| 10038 as not to have some truth mingled with error, just as on the surface of a leprous body one may distinguish the | |
| 10039 healthy parts from those that are infected. The uncleanness of a woman suffering from a flow of blood denotes the uncleanness | |
| 10040 of idolatry, on account of the blood which is offered up. The uncleanness of the man who has suffered seminal loss signifies | |
| 10041 the uncleanness of empty words, for "the seed is the word of God." The uncleanness of sexual intercourse and of the woman | |
| 10042 in child-birth signifies the uncleanness of original sin. The uncleanness of the woman in her periods signifies the | |
| 10043 uncleanness of a mind that is sensualized by pleasure. Speaking generally, the uncleanness contracted by touching an unclean | |
| 10044 thing denotes the uncleanness arising from consent in another's sin, according to | |
| 10045 <a class="scripRef" id="FS_Q102_A5-p25.1" href="./asv.html#iiCor.6.17" target="asv">2 Cor. 6:17</a>: "Go out from among them, and be ye separate . . . and touch not the unclean thing." | |
| 10046 </p><p id="FS_Q102_A5-p26"> Moreover, this uncleanness arising from the touch was contracted even by inanimate objects; for whatever was touched in any | |
| 10047 way by an unclean man, became itself unclean. Wherein the Law attenuated the superstition of the Gentiles, who held that uncleanness | |
| 10048 was contracted not only by touch, but also by speech or looks, as Rabbi Moses states (Doct. Perplex. iii) of a woman in her | |
| 10049 periods. The mystical sense of this was that "to God the wicked and his wickedness are hateful alike" | |
| 10050 ( | |
| 10051 <a class="scripRef" id="FS_Q102_A5-p26.1" href="./asv.html#Wis.14.9" target="asv">Wis. 14:9</a>). | |
| 10052 </p><p id="FS_Q102_A5-p27"> There was also an uncleanness of inanimate things considered in themselves, such as the uncleanness of leprosy in a house | |
| 10053 or in clothes. For just as leprosy occurs in men through a corrupt humor causing putrefaction and corruption in the flesh; | |
| 10054 so, too, through some corruption and excess of humidity or dryness, there arises sometimes a kind of corruption in the stones | |
| 10055 with which a house is built, or in clothes. Hence the Law called this corruption by the name of leprosy, whereby | |
| 10056 a house or a garment was deemed to be unclean: both because all corruption savored of uncleanness, as stated above, and because | |
| 10057 the Gentiles worshipped their household gods as a preservative against this corruption. Hence the Law prescribed such houses, | |
| 10058 where this kind of corruption was of a lasting nature, to be destroyed; and such garments to be burnt, in order to avoid all | |
| 10059 occasion of idolatry. There was also an uncleanness of vessels, of which it is written ( | |
| 10060 <a class="scripRef" id="FS_Q102_A5-p27.1" href="./asv.html#Num.19.15" target="asv">Num. | |
| 10061 19:15 | |
| 10062 </a>): "The vessel that hath no cover, and binding over it, shall be unclean." The cause of this uncleanness was that anything | |
| 10063 unclean might easily drop into such vessels, so as to render them unclean. Moreover, this command aimed at the prevention | |
| 10064 of idolatry. For idolaters believed that if mice, lizards, or the like, which they used to sacrifice to the idols, fell into | |
| 10065 the vessels or into the water, these became more pleasing to the gods. Even now some women let down uncovered | |
| 10066 vessels in honor of the nocturnal deities which they call "Janae." | |
| 10067 </p><p id="FS_Q102_A5-p28"> The figurative reason of these uncleannesses is that the leprosy of a house signified the uncleanness of the assembly of | |
| 10068 heretics; the leprosy of a linen garment signified an evil life arising from bitterness of mind; the leprosy of a woolen garment | |
| 10069 denoted the wickedness of flatterers; leprosy in the warp signified the vices of the soul; leprosy on the woof denoted sins | |
| 10070 of the flesh, for as the warp is in the woof, so is the soul in the body. The vessel that has neither cover | |
| 10071 nor binding, betokens a man who lacks the veil of taciturnity, and who is unrestrained by any severity of discipline. | |
| 10072 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 4"><a name="38076" shape="rect"><span class="ref">[38076] Iª-IIae q. 102 a. 5 ad 4</span></a> Ad quartum | |
| 10073 dicendum quod, sicut dictum est, purificationes veteris legis | |
| 10074 ordinabantur ad removendum impedimenta cultus divini. Qui quidem | |
| 10075 est duplex, scilicet spiritualis, qui consistit in devotione mentis | |
| 10076 ad Deum; et corporalis, qui consistit in sacrificiis et | |
| 10077 oblationibus et aliis huiusmodi. A cultu autem spirituali | |
| 10078 impediuntur homines per peccata, quibus homines pollui dicebantur, | |
| 10079 sicut per idololatriam et homicidium, per adulteria et incestus. Et | |
| 10080 ab istis pollutionibus purificabantur homines per aliqua sacrificia | |
| 10081 vel communiter oblata pro tota multitudine, vel etiam pro peccatis | |
| 10082 singulorum. Non quod sacrificia illa carnalia haberent ex seipsis | |
| 10083 virtutem expiandi peccatum, sed quia significabant expiationem | |
| 10084 peccatorum futuram per Christum, cuius participes erant etiam | |
| 10085 antiqui, protestantes fidem redemptoris in figuris sacrificiorum. A | |
| 10086 cultu vero exteriori impediebantur homines per quasdam immunditias | |
| 10087 corporales, quae quidem primo considerabantur in hominibus; | |
| 10088 consequenter etiam in aliis animalibus, et in vestimentis et | |
| 10089 domibus et vasis. In hominibus quidem immunditia reputabatur partim | |
| 10090 quidem ex ipsis hominibus; partim autem ex contactu rerum | |
| 10091 immundarum. Ex ipsis autem hominibus immundum reputabatur omne | |
| 10092 illud quod corruptionem aliquam iam habebat, vel erat corruptioni | |
| 10093 expositum. Et ideo, quia mors est corruptio quaedam, cadaver | |
| 10094 hominis reputabatur immundum. Similiter etiam, quia lepra ex | |
| 10095 corruptione humorum contingit, qui etiam exterius erumpunt et alios | |
| 10096 inficiunt, leprosi etiam reputabantur immundi. Similiter etiam | |
| 10097 mulieres patientes sanguinis fluxum, sive per infirmitatem, sive | |
| 10098 etiam per naturam vel temporibus menstruis vel etiam tempore | |
| 10099 conceptionis. Et eadem ratione viri reputabantur immundi fluxum | |
| 10100 seminis patientes, vel per infirmitatem, vel per pollutionem | |
| 10101 nocturnam, vel etiam per coitum. Nam omnis humiditas praedictis | |
| 10102 modis ab homine egrediens, quandam immundam infectionem habet. | |
| 10103 Inerat etiam hominibus immunditia quaedam ex contactu quarumcumque | |
| 10104 rerum immundarum. Istarum autem immunditiarum ratio erat et | |
| 10105 litteralis, et figuralis. Litteralis quidem, propter reverentiam | |
| 10106 eorum quae ad divinum cultum pertinent. Tum quia homines pretiosas | |
| 10107 res contingere non solent cum fuerint immundi. Tum etiam ut ex raro | |
| 10108 accessu ad sacra, ea magis venerarentur. Cum enim omnes huiusmodi | |
| 10109 immunditias raro aliquis cavere possit, contingebat quod raro | |
| 10110 poterant homines accedere ad attingendum ea quae pertinebant ad | |
| 10111 divinum cultum, et sic quando accedebant, cum maiori reverentia et | |
| 10112 humilitate mentis accedebant. Erat autem in quibusdam horum ratio | |
| 10113 litteralis ut homines non reformidarent accedere ad divinum cultum, | |
| 10114 quasi refugientes consortium leprosorum et similium infirmorum, | |
| 10115 quorum morbus abominabilis erat et contagiosus. In quibusdam etiam | |
| 10116 ratio erat ad vitandum idololatriae cultum, quia gentiles in ritu | |
| 10117 suorum sacrificiorum utebantur quandoque humano sanguine et semine. | |
| 10118 Omnes autem huiusmodi immunditiae corporales purificabantur vel per | |
| 10119 solam aspersionem aquae, vel quae maiores erant, per aliquod | |
| 10120 sacrificium ad expiandum peccatum, ex quo tales infirmitates | |
| 10121 contingebant. Ratio autem figuralis harum immunditiarum fuit quia | |
| 10122 per huiusmodi exteriores immunditias figurabantur diversa peccata. | |
| 10123 Nam immunditia cadaveris cuiuscumque significat immunditiam | |
| 10124 peccati, quod est mors animae. Immunditia autem leprae significat | |
| 10125 immunditiam haereticae doctrinae, tum quia haeretica doctrina | |
| 10126 contagiosa est, sicut et lepra; tum etiam quia nulla falsa doctrina | |
| 10127 est quae vera falsis non admisceat, sicut etiam in superficie | |
| 10128 corporis leprosi apparet quaedam distinctio quarundam macularum ab | |
| 10129 alia carne integra. Per immunditiam vero mulieris sanguinifluae, | |
| 10130 designatur immunditia idololatriae, propter immolatitium cruorem. | |
| 10131 Per immunditiam vero viri seminiflui, designatur immunditia vanae | |
| 10132 locutionis, eo quod semen est verbum Dei. Per immunditiam vero | |
| 10133 coitus, et mulieris parientis, designatur immunditia peccati | |
| 10134 originalis. Per immunditiam vero mulieris menstruatae, designatur | |
| 10135 immunditia mentis per voluptates emollitae. Universaliter vero per | |
| 10136 immunditiam contactus rei immundae designatur immunditia consensus | |
| 10137 in peccatum alterius; secundum illud II ad Cor. VI, <i>exite de | |
| 10138 medio eorum et separamini, et immundum ne tetigeritis</i>. | |
| 10139 Huiusmodi autem immunditia contactus derivabatur etiam ad res | |
| 10140 inanimatas, quidquid enim quocumque modo tangebat immundus, | |
| 10141 immundum erat. In quo lex attenuavit superstitionem gentilium, qui | |
| 10142 non solum per contactum immundi dicebant immunditiam contrahi, sed | |
| 10143 etiam per collocutionem aut per aspectum, ut Rabbi Moyses dicit de | |
| 10144 muliere menstruata. Per hoc autem mystice significabatur id quod | |
| 10145 dicitur Sap. XIV, <i>similiter odio sunt Deo impius et impietas | |
| 10146 eius</i>. Erat autem et immunditia quaedam ipsarum rerum | |
| 10147 inanimatarum secundum se, sicut erat immunditia leprae in domo et | |
| 10148 in vestimentis. Sicut enim morbus leprae accidit in hominibus ex | |
| 10149 humore corrupto putrefaciente carnem et corrumpente, ita etiam | |
| 10150 propter aliquam corruptionem et excessum humiditatis vel | |
| 10151 siccitatis, fit quandoque aliqua corrosio in lapidibus domus, vel | |
| 10152 etiam in vestimento. Et ideo hanc corruptionem vocabat lex lepram, | |
| 10153 ex qua domus vel vestis immunda iudicaretur. Tum quia omnis | |
| 10154 corruptio ad immunditiam pertinebat, ut dictum est. Tum etiam quia | |
| 10155 contra huiusmodi corruptionem gentiles deos Penates colebant, et | |
| 10156 ideo lex praecepit huiusmodi domus, in quibus fuerit talis | |
| 10157 corruptio perseverans, destrui, et vestes comburi, ad tollendam | |
| 10158 idololatriae occasionem. Erat etiam et quaedam immunditia vasorum, | |
| 10159 de qua dicitur Num. XIX, vas quod <i>non habuerit cooperculum et | |
| 10160 ligaturam desuper, immundum erit</i>. Cuius immunditiae causa est | |
| 10161 quia in talia vasa de facili poterat aliquid immundum cadere, unde | |
| 10162 poterant immundari. Erat etiam hoc praeceptum ad declinandam | |
| 10163 idololatriam, credebant enim idololatrae quod, si mures aut | |
| 10164 lacertae, vel aliquid huiusmodi, quae immolabant idolis, cito | |
| 10165 caderent in vasa vel in aquas, quod essent diis gratiosa. Adhuc | |
| 10166 etiam aliquae mulierculae vasa dimittunt discooperta in obsequium | |
| 10167 nocturnorum numinum, quae ianas vocant. Harum autem immunditiarum | |
| 10168 ratio est figuralis quia per lepram domus significatur immunditia | |
| 10169 congregationis haereticorum. Per lepram vero in veste linea | |
| 10170 significatur perversitas morum ex amaritudine mentis. Per lepram | |
| 10171 vero vestis laneae significatur perversitas adulatorum. Per lepram | |
| 10172 in stamine significantur vitia animae, per lepram vero in | |
| 10173 subtegmine significantur peccata carnalia, sicut enim stamen est in | |
| 10174 subtegmine, ita anima in corpore. Per vas autem quod non habet | |
| 10175 operculum nec ligaturam, significatur homo qui non habet aliquod | |
| 10176 velamen taciturnitatis, et qui non constringitur aliqua censura | |
| 10177 disciplinae.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p29"> | |
| 10178 <b>Reply to Objection 5:</b> As stated above (ad 4), there was a twofold uncleanness in the Law; one by way of corruption in the mind or in the body; | |
| 10179 and this was the graver uncleanness; the other was by mere contact with an unclean thing, and this was less grave, and was | |
| 10180 more easily expiated. Because the former uncleanness was expiated by sacrifices for sins, since all corruption is due to sin, | |
| 10181 and signifies sin: whereas the latter uncleanness was expiated by the mere sprinkling | |
| 10182 of a certain water, of which water we read in | |
| 10183 <a class="scripRef" id="FS_Q102_A5-p29.1" href="./asv.html#Num.19" target="asv">Num. 19</a>. For there God commanded them to take a red cow in memory of the sin they had committed in worshipping a calf. And a cow | |
| 10184 is mentioned rather than a calf, because it was thus that the Lord was wont to designate the synagogue, according to | |
| 10185 <a class="scripRef" id="FS_Q102_A5-p29.2" href="./asv.html#Hos.4.16" target="asv"> Osee 4:16</a>: "Israel hath gone astray like a wanton heifer": and this was, perhaps, because they worshipped heifers after the custom | |
| 10186 of Egypt, according to | |
| 10187 <a class="scripRef" id="FS_Q102_A5-p29.3" href="./asv.html#Hos.10.5" target="asv">Osee 10:5</a>: "(They) have | |
| 10188 worshipped the kine of Bethaven." And in detestation of the sin of idolatry it was sacrificed outside the camp; in fact, whenever | |
| 10189 sacrifice was offered up in expiation of the multitude of sins, it was all burnt outside the camp. Moreover, in order to show | |
| 10190 that this sacrifice cleansed the people from all their sins, "the priest" dipped "his finger in her blood," and sprinkled | |
| 10191 "it over against the door of the tabernacle seven times"; for the number seven signified universality. Further, the very | |
| 10192 sprinkling of blood pertained to the detestation of idolatry, in which the blood that was offered up was not poured out, but | |
| 10193 was collected together, and men gathered round it to eat in honor of the idols. Likewise it was burnt by fire, either because | |
| 10194 God appeared to Moses in a fire, and the Law was given from the midst of fire; or to denote that idolatry, together with all | |
| 10195 that was connected therewith, was to be extirpated altogether; just as the cow was burnt "with her skin and her flesh, her | |
| 10196 blood and dung being delivered to the flames." To this burning were added "cedar-wood, and hyssop, and scarlet twice dyed," | |
| 10197 to signify that just as cedar-wood is not liable to putrefaction, and scarlet twice dyed does not easily lose its color, and | |
| 10198 hyssop retains its odor after it has been dried; so also was this sacrifice for the preservation of the whole people, and | |
| 10199 for their good behavior and devotion. Hence it is said of the ashes of the cow: "That they may be reserved for the multitude | |
| 10200 of | |
| 10201 the children of Israel." Or, according to Josephus (Antiq. iii, 8,9,10), the four elements are indicated here: for "cedar-wood" | |
| 10202 was added to the fire, to signify the earth, on account of its earthiness; "hyssop," to signify the air, on account of its | |
| 10203 smell; "scarlet twice dyed," to signify water, for the same reason as purple, on account of the dyes which are taken out of | |
| 10204 the water: thus denoting the fact that this sacrifice was offered to the Creator of the four elements. And since this | |
| 10205 sacrifice was offered for the sin of idolatry, both "he that burned her," and "he that gathered up the ashes," and "he that | |
| 10206 sprinkled the water" in which the ashes were placed, were deemed unclean in detestation of that sin, in order to show that | |
| 10207 whatever was in any way connected with idolatry should be cast aside as being unclean. From this uncleanness they were purified | |
| 10208 by the mere washing of their clothes; nor did they need to be sprinkled with the water on account of this kind of | |
| 10209 uncleanness, because otherwise the process would have been unending, since he that sprinkled the water became unclean, so | |
| 10210 that if he were to sprinkle himself he would remain unclean; and if another were to sprinkle him, that one would have become | |
| 10211 unclean, and in like manner, whoever might sprinkle him, and so on indefinitely. | |
| 10212 </p><p id="FS_Q102_A5-p30"> The figurative reason of this sacrifice was that the red cow signified Christ in respect his assumed weakness, denoted by | |
| 10213 the female sex; while the color of the cow designated the blood of His Passion. And the "red cow was of full age," because | |
| 10214 all Christ's works are perfect, "in which there" was "no blemish"; "and which" had "not carried the yoke," because Christ | |
| 10215 was innocent, nor did He carry the yoke of sin. It was commanded to be taken to Moses, because they blamed Him for | |
| 10216 transgressing the law of Moses by breaking the Sabbath. And it was commanded to be delivered "to Eleazar the priest," because | |
| 10217 Christ was delivered into the hands of the priests to be slain. It was immolated "without the camp," because Christ "suffered | |
| 10218 outside the gate" ( | |
| 10219 <a class="scripRef" id="FS_Q102_A5-p30.1" href="./asv.html#Heb.13.12" target="asv">Heb. 13:12</a>). And the priest dipped "his finger in her blood," because the mystery of Christ's Passion should be considered and imitated. | |
| 10220 </p><p id="FS_Q102_A5-p31"> It was sprinkled "over against . . . the tabernacle," which denotes the synagogue, to signify either the condemnation of | |
| 10221 the unbelieving Jews, or the purification of believers; and this "seven times," in token either of the seven gifts of the | |
| 10222 Holy Ghost, or of the seven days wherein all time is comprised. Again, all things that pertain to the Incarnation of Christ | |
| 10223 should be burnt with fire, i.e. they should be understood spiritually; for the "skin" and "flesh" signified Christ's | |
| 10224 outward works; the "blood" denoted the subtle inward force which quickened His external deeds; the "dung" betokened His weariness, | |
| 10225 His thirst, and all such like things pertaining to His weakness. Three things were added, viz. "cedar-wood," which denotes | |
| 10226 the height of hope or contemplation; "hyssop," in token of humility or faith; "scarlet twice dyed," which denotes twofold | |
| 10227 charity; for it is by these three that we should cling to Christ suffering. The ashes of this burning were gathered by "a | |
| 10228 man that is clean," because the relics of the Passion came into the possession of the Gentiles, who were not guilty of Christ's | |
| 10229 death. The ashes were put into water for the purpose of expiation, because Baptism receives from Christ's Passion the power | |
| 10230 of washing away sins. The priest who immolated and burned the cow, and he who burned, and he who gathered together the ashes, | |
| 10231 were unclean, as also he that sprinkled the water: either because the Jews became unclean through putting Christ to | |
| 10232 death, whereby our sins are expiated; and this, until the evening, i.e. until the end of the world, when the remnants of Israel | |
| 10233 will be converted; or else because they who handle sacred things with a view to the cleansing of others contract certain uncleannesses, | |
| 10234 as Gregory says (Pastor. ii, 5); and this until the evening, i.e. until the end of this life. | |
| 10235 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 5"><a name="38077" shape="rect"><span class="ref">[38077] Iª-IIae q. 102 a. 5 ad 5</span></a> Ad quintum | |
| 10236 dicendum quod, sicut dictum est, duplex erat immunditia in lege. | |
| 10237 Una quidem per aliquam corruptionem mentis vel corporis, et haec | |
| 10238 immunditia maior erat. Alia vero erat immunditia ex solo contactu | |
| 10239 rei immundae, et haec minor erat, et faciliori ritu expiabatur. Nam | |
| 10240 immunditia prima expiabatur sacrificio pro peccato, quia omnis | |
| 10241 corruptio ex peccato procedit et peccatum significat, sed secunda | |
| 10242 immunditia expiabatur per solam aspersionem aquae cuiusdam, de qua | |
| 10243 quidem aqua expiationis habetur Num. XIX. Mandatur enim ibi a | |
| 10244 domino quod accipiant vaccam rufam, in memoriam peccati quod | |
| 10245 commiserunt in adoratione vituli. Et dicitur vacca magis quam | |
| 10246 vitulus, quia sic dominus synagogam vocare consuevit; secundum | |
| 10247 illud Osee IV, sicut vacca lasciviens declinavit Israel. Et hoc | |
| 10248 forte ideo quia vaccas in morem Aegyptii, coluerunt; secundum illud | |
| 10249 Osee X, vaccas Bethaven coluerunt. Et in detestationem peccati | |
| 10250 idololatriae, immolabatur extra castra. Et ubicumque sacrificium | |
| 10251 fiebat pro expiatione multitudinis peccatorum, cremabatur extra | |
| 10252 castra totum. Et ut significaretur per hoc sacrificium emundari | |
| 10253 populus ab universitate peccatorum, intingebat sacerdos digitum in | |
| 10254 sanguine eius, et aspergebat contra fores sanctuarii septem | |
| 10255 vicibus, quia septenarius universitatem significat. Et ipsa etiam | |
| 10256 aspersio sanguinis pertinebat ad detestationem idololatriae, in qua | |
| 10257 sanguis immolatitius non effundebatur, sed congregabatur, et circa | |
| 10258 ipsum homines comedebant in honorem idolorum. Comburebatur autem in | |
| 10259 igne. Vel quia Deus Moysi in igne apparuit, et in igne data est | |
| 10260 lex. Vel quia per hoc significabatur quod idololatria totaliter | |
| 10261 erat extirpanda, et omne quod ad idololatriam pertinebat, sicut | |
| 10262 vacca cremabatur, tam pelle et carnibus, quam sanguine et fimo, | |
| 10263 flammae traditis. Adiungebatur etiam in combustione lignum | |
| 10264 cedrinum, hyssopus, coccusque bis tinctus, ad significandum quod, | |
| 10265 sicut ligna cedrina non de facili putrescunt, et coccus bis tinctus | |
| 10266 non amittit colorem, et hyssopus retinet odorem etiam postquam | |
| 10267 fuerit desiccatus; ita etiam hoc sacrificium erat in conservationem | |
| 10268 ipsius populi, et honestatis et devotionis ipsius. Unde dicitur de | |
| 10269 cineribus vaccae, <i>ut sint multitudini filiorum Israel in | |
| 10270 custodiam</i>. Vel, secundum Iosephum, quatuor elementa significata | |
| 10271 sunt, igni enim apponebatur cedrus, significans terram, propter sui | |
| 10272 terrestreitatem; hyssopus, significans aerem, propter odorem; | |
| 10273 coccus, significans aquam, eadem ratione qua et purpura, propter | |
| 10274 tincturas, quae ex aquis sumuntur, ut per hoc exprimeretur quod | |
| 10275 illud sacrificium offerebatur creatori quatuor elementorum. Et quia | |
| 10276 huiusmodi sacrificium offerebatur pro peccato idololatriae, in eius | |
| 10277 detestationem et comburens, et cineres colligens, et ille qui | |
| 10278 aspergit aquas in quibus cinis ponebatur, immundi reputabantur, ut | |
| 10279 per hoc ostenderetur quod quidquid quocumque modo ad idololatriam | |
| 10280 pertinet, quasi immundum est abiiciendum. Ab hac autem immunditia | |
| 10281 purificabantur per solam ablutionem vestimentorum, nec indigebant | |
| 10282 aqua aspergi propter huiusmodi immunditiam, quia sic esset | |
| 10283 processus in infinitum. Ille enim qui aspergebat aquam, immundus | |
| 10284 fiebat, et sic si ipse seipsum aspergeret, immundus remaneret; si | |
| 10285 autem alius eum aspergeret, ille immundus esset; et similiter ille | |
| 10286 qui illum aspergeret, et sic in infinitum. Figuralis autem ratio | |
| 10287 huius sacrificii est quia per vaccam rufam significatur Christus | |
| 10288 secundum infirmitatem assumptam, quam femininus sexus designat. | |
| 10289 Sanguinem passionis eius designat vaccae color. Erat autem vacca | |
| 10290 rufa aetatis integrae, quia omnis operatio Christi est perfecta. In | |
| 10291 qua nulla erat macula, nec portavit iugum, quia non portavit iugum | |
| 10292 peccati. Praecipitur autem adduci ad Moysen, quia imputabant ei | |
| 10293 transgressionem Mosaicae legis in violatione sabbati. Praecipitur | |
| 10294 etiam tradi Eleazaro sacerdoti, quia Christus occidendus in manus | |
| 10295 sacerdotum traditus est. Immolatur autem extra castra, quia extra | |
| 10296 portam Christus passus est. Intingit autem sacerdos digitum in | |
| 10297 sanguine eius, quia per discretionem, quam digitus significat, | |
| 10298 mysterium passionis Christi est considerandum et imitandum. | |
| 10299 Aspergitur autem contra tabernaculum, per quod synagoga designatur, | |
| 10300 vel ad condemnationem Iudaeorum non credentium; vel ad | |
| 10301 purificationem credentium. Et hoc septem vicibus, vel propter | |
| 10302 septem dona spiritus sancti; vel propter septem dies, in quibus | |
| 10303 omne tempus intelligitur. Sunt autem omnia quae ad Christi | |
| 10304 incarnationem pertinent, igne cremanda, idest spiritualiter | |
| 10305 intelligenda, nam per pellem et carnem exterior Christi operatio | |
| 10306 significatur; per sanguinem, subtilis et interna virtus exteriora | |
| 10307 vivificans; per fimum, lassitudo, sitis, et omnia huiusmodi ad | |
| 10308 infirmitatem pertinentia. Adduntur autem tria, cedrus, quod | |
| 10309 significat altitudinem spei, vel contemplationis; hyssopus, quod | |
| 10310 significat humilitatem, vel fidem; coccus bis tinctus, quod | |
| 10311 significat geminam caritatem; per haec enim debemus Christo passo | |
| 10312 adhaerere. Iste autem cinis combustionis colligitur a viro mundo, | |
| 10313 quia reliquiae passionis pervenerunt ad gentiles, qui non fuerunt | |
| 10314 culpabiles in Christi morte. Apponuntur autem cineres in aqua ad | |
| 10315 expiandum, quia ex passione Christi Baptismus sortitur virtutem | |
| 10316 emundandi peccata. Sacerdos autem qui immolabat et comburebat | |
| 10317 vaccam, et ille qui comburebat, et qui colligebat cineres, immundus | |
| 10318 erat, et etiam qui aspergebat aquam, vel quia Iudaei facti sunt | |
| 10319 immundi ex occisione Christi, per quam nostra peccata expiantur; et | |
| 10320 hoc usque ad vesperum, idest usque ad finem mundi, quando reliquiae | |
| 10321 Israel convertentur. Vel quia illi qui tractant sancta intendentes | |
| 10322 ad emundationem aliorum, ipsi etiam aliquas immunditias contrahunt, | |
| 10323 ut Gregorius dicit, in pastorali; et hoc usque ad vesperum, idest | |
| 10324 usque ad finem praesentis vitae.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p32"> | |
| 10325 <b>Reply to Objection 6:</b> As stated above (ad 5), an uncleanness which was caused by corruption either of mind or of body was expiated by sin-offerings. | |
| 10326 Now special sacrifices were wont to be offered for the sins of individuals: but since some were neglectful about expiating | |
| 10327 such sins and uncleannesses; or, through ignorance, failed to offer this expiation; it was laid down that once a year, on | |
| 10328 the tenth day of the seventh month, a sacrifice of expiation should be offered for | |
| 10329 the whole people. And because, as the Apostle says ( | |
| 10330 <a class="scripRef" id="FS_Q102_A5-p32.1" href="./asv.html#Heb.7.28" target="asv">Heb. 7:28</a>), "the Law maketh men priests, who have infirmity," it behooved the priest first of all to offer a calf for his own sins, | |
| 10331 in memory of Aaron's sin in fashioning the molten calf; and besides, to offer a ram for a holocaust, which signified that | |
| 10332 the priestly sovereignty denoted by the ram, who is the head of the flock, was to be ordained to the glory of God. Then he | |
| 10333 offered two he-goats for the people: one of which | |
| 10334 was offered in expiation of the sins of the multitude. For the he-goat is an evil-smelling animal; and from its skin clothes | |
| 10335 are made having a pungent odor; to signify the stench, uncleanness and the sting of sin. After this he-goat had been immolated, | |
| 10336 its blood was taken, together with the blood of the calf, into the Holy of Holies, and the entire sanctuary was sprinkled | |
| 10337 with it; to signify that the tabernacle was cleansed from the uncleanness of the children of Israel. But the corpses of the | |
| 10338 he-goat and calf which had been offered up for sin had to be burnt, to denote the destruction of sins. They were not, however, | |
| 10339 burnt on the altar: since none but holocausts were burnt thereon; but it was prescribed that they should be burnt without | |
| 10340 the camp, in detestation of sin: for this was done whenever sacrifice was offered for a grievous sin, or for the multitude | |
| 10341 of sins. The other goat was let loose into the wilderness: not indeed to offer it to the demons, whom the Gentiles worshipped | |
| 10342 in desert places, because it was unlawful to offer aught to them; but in order to point out the effect of the sacrifice which | |
| 10343 had been offered up. Hence the priest put his hand on its head, while confessing the sins of the children of Israel: as though | |
| 10344 that goat were to carry them away into the wilderness, where it would be devoured by wild beasts, because it bore the punishment | |
| 10345 of the people's sins. And it was said to bear the sins of the people, either because the forgiveness of the people's | |
| 10346 sins was signified by its being let loose, or because on its head written lists of sins were fastened. | |
| 10347 </p><p id="FS_Q102_A5-p33"> The figurative reason of these things was that Christ was foreshadowed both by the calf, on account of His power; and by | |
| 10348 the ram, because He is the Head of the faithful; and by the he-goat, on account of "the likeness of sinful flesh" ( | |
| 10349 <a class="scripRef" id="FS_Q102_A5-p33.1" href="./asv.html#Rom.8.3" target="asv">Rom. 8:3</a>). Moreover, Christ was sacrificed for the sins of both priests and people: since both those of high and those of low degree | |
| 10350 are cleansed from sin by His Passion. The blood of the calf and of the goat was brought into | |
| 10351 the Holies by the priest, because the entrance to the kingdom of heaven was opened to us by the blood of Christ's Passion. | |
| 10352 Their bodies were burnt without the camp, because "Christ suffered without the gate," as the Apostle declares ( | |
| 10353 <a class="scripRef" id="FS_Q102_A5-p33.2" href="./asv.html#Heb.13.12" target="asv">Heb. 13:12</a>). The scape-goat may denote either Christ's Godhead Which went away into solitude when the Man Christ suffered, not by going | |
| 10354 to another place, but by restraining His power: or it may signify the base concupiscence which we ought to | |
| 10355 cast away from ourselves, while we offer up to Our Lord acts of virtue. | |
| 10356 </p><p id="FS_Q102_A5-p34"> With regard to the uncleanness contracted by those who burnt these sacrifices, the reason is the same as that which we assigned | |
| 10357 (ad 5) to the sacrifice of the red heifer. | |
| 10358 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 6"><a name="38078" shape="rect"><span class="ref">[38078] Iª-IIae q. 102 a. 5 ad 6</span></a> Ad sextum | |
| 10359 dicendum quod, sicut dictum est, immunditia quae ex corruptione | |
| 10360 proveniebat vel mentis vel corporis, expiabatur per sacrificia pro | |
| 10361 peccato. Offerebantur autem specialia sacrificia pro peccatis | |
| 10362 singulorum, sed quia aliqui negligentes erant circa expiationem | |
| 10363 huiusmodi peccatorum et immunditiarum; vel etiam propter | |
| 10364 ignorantiam ab expiatione huiusmodi desistebant; institutum fuit ut | |
| 10365 semel in anno, decima die septimi mensis, fieret sacrificium | |
| 10366 expiationis pro toto populo. Et quia, sicut apostolus dicit, ad | |
| 10367 Heb. VII, <i>lex constituit homines sacerdotes infirmitatem | |
| 10368 habentes</i>, oportebat quod sacerdos prius offerret pro seipso | |
| 10369 vitulum pro peccato, in commemorationem peccati quod Aaron fecerat | |
| 10370 in conflatione vituli aurei; et arietem in holocaustum, per quod | |
| 10371 significabatur quod sacerdotis praelatio, quam aries designat, qui | |
| 10372 est dux gregis, erat ordinanda ad honorem Dei. Deinde autem | |
| 10373 offerebat pro populo duos hircos. Quorum unus immolabatur, ad | |
| 10374 expiandum peccatum multitudinis. Hircus enim animal fetidum est, et | |
| 10375 de pilis eius fiunt vestimenta pungentia, ut per hoc significaretur | |
| 10376 fetor et immunditia et aculei peccatorum. Huius autem hirci | |
| 10377 immolati sanguis inferebatur, simul etiam cum sanguine vituli, in | |
| 10378 sancta sanctorum, et aspergebatur ex eo totum sanctuarium, ad | |
| 10379 significandum quod tabernaculum emundabatur ab immunditiis filiorum | |
| 10380 Israel. Corpus vero hirci et vituli quae immolata sunt pro peccato, | |
| 10381 oportebat comburi, ad ostendendum consumptionem peccatorum. Non | |
| 10382 autem in altari, quia ibi non comburebantur totaliter nisi | |
| 10383 holocausta. Unde mandatum erat ut comburerentur extra castra, in | |
| 10384 detestationem peccati, hoc enim fiebat quandocumque immolabatur | |
| 10385 sacrificium pro aliquo gravi peccato, vel pro multitudine | |
| 10386 peccatorum. Alter vero hircus emittebatur in desertum, non quidem | |
| 10387 ut offerretur Daemonibus, quos colebant gentiles in desertis, quia | |
| 10388 eis nihil licebat immolari; sed ad designandum effectum illius | |
| 10389 sacrificii immolati. Et ideo sacerdos imponebat manum super caput | |
| 10390 eius, confitens peccata filiorum Israel, ac si ille hircus | |
| 10391 deportaret ea in desertum, ubi a bestiis comederetur, quasi portans | |
| 10392 poenam pro peccatis populi. Dicebatur autem portare peccata populi, | |
| 10393 vel quia in eius emissione significabatur remissio peccatorum | |
| 10394 populi, vel quia colligabatur super caput eius aliqua schedula ubi | |
| 10395 erant scripta peccata. Ratio autem figuralis horum erat quia | |
| 10396 Christus significatur et per vitulum, propter virtutem; et per | |
| 10397 arietem, quia ipse est dux fidelium; et per hircum, propter | |
| 10398 similitudinem carnis peccati. Et ipse Christus est immolatus pro | |
| 10399 peccatis et sacerdotum et populi, quia per eius passionem et | |
| 10400 maiores et minores a peccato mundantur. Sanguis autem vituli et | |
| 10401 hirci infertur in sancta per pontificem, quia per sanguinem | |
| 10402 passionis Christi patet nobis introitus in regnum caelorum. | |
| 10403 Comburuntur autem eorum corpora extra castra, quia extra portam | |
| 10404 Christus passus est, ut apostolus dicit, ad Heb. ult. Per hircum | |
| 10405 autem qui emittebatur, potest significari vel ipsa divinitas | |
| 10406 Christi, quae in solitudinem abiit, homine Christo patiente, non | |
| 10407 quidem locum mutans, sed virtutem cohibens, vel significatur | |
| 10408 concupiscentia mala, quam debemus a nobis abiicere, virtuosos autem | |
| 10409 motus domino immolare. De immunditia vero eorum qui huiusmodi | |
| 10410 sacrificia comburebant, eadem ratio est quae in sacrificio vitulae | |
| 10411 rufae dicta est.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p35"> | |
| 10412 <b>Reply to Objection 7:</b> The legal rite did not cleanse the leper of his deformity, but declared him to be cleansed. This is shown by the words of | |
| 10413 <a class="scripRef" id="FS_Q102_A5-p35.1" href="./asv.html#Lev.14.3" target="asv"> Lev. 14:3, </a> seqq., where it was said that the priest, "when he shall find that the leprosy is cleansed," shall command "him that is to | |
| 10414 be purified": consequently, the leper was already healed: but he was said to be purified in so far as the verdict of the priest | |
| 10415 restored him to the society of men and to the | |
| 10416 worship of God. It happened sometimes, however, that bodily leprosy was miraculously cured by the legal rite, when the priest | |
| 10417 erred in his judgment. | |
| 10418 </p><p id="FS_Q102_A5-p36"> Now this purification of a leper was twofold: for, in the first place, he was declared to be clean; and, secondly, he was | |
| 10419 restored, as clean, to the society of men and to the worship of God, to wit, after seven days. At the first purification the | |
| 10420 leper who sought to be cleansed offered for himself "two living sparrows . . . cedar-wood, and scarlet, and hyssop," in such | |
| 10421 wise that a sparrow and the hyssop should be tied to the cedar-wood with a scarlet thread, so that the | |
| 10422 cedar-wood was like the handle of an aspersory: while the hyssop and sparrow were that part of the aspersory which was dipped | |
| 10423 into the blood of the other sparrow which was "immolated . . . over living waters." These things he offered as an antidote | |
| 10424 to the four defects of leprosy: for cedar-wood, which is not subject to putrefaction, was offered against the putrefaction; | |
| 10425 hyssop, which is a sweet-smelling herb, was offered up against the stench; a living sparrow was offered up against numbness; | |
| 10426 and scarlet, which has a vivid color, was offered up against the repulsive color of leprosy. The living sparrow was let loose | |
| 10427 to fly away into the plain, because the leper was restored to his former liberty. | |
| 10428 </p><p id="FS_Q102_A5-p37"> On the eighth day he was admitted to divine worship, and was restored to the society of men; but only after having shaved | |
| 10429 all the hair of his body, and washed his clothes, because leprosy rots the hair, infects the clothes, and gives them an evil | |
| 10430 smell. Afterwards a sacrifice was offered for his sin, since leprosy was frequently a result of sin: and some of the blood | |
| 10431 of the sacrifice was put on the tip of the ear of the man that was to be cleansed, "and on the thumb of his right | |
| 10432 hand, and the great toe of his right foot"; because it is in these parts that leprosy is first diagnosed and felt. In this | |
| 10433 rite, moreover, three liquids were employed: viz. blood, against the corruption of the blood; oil, to denote the healing of | |
| 10434 the disease; and living waters, to wash away the filth. | |
| 10435 </p><p id="FS_Q102_A5-p38"> The figurative reason was that the Divine and human natures in Christ were denoted by the two sparrows, one of which, in | |
| 10436 likeness of His human nature, was offered up in an earthen vessel over living waters, because the waters of Baptism are sanctified | |
| 10437 by Christ's Passion. The other sparrow, in token of His impassible Godhead, remained living, because the Godhead cannot die: | |
| 10438 hence it flew away, for the Godhead could not be encompassed by the Passion. Now this living sparrow, | |
| 10439 together with the cedar-wood and scarlet or cochineal, and hyssop, i.e. faith, hope and charity, as stated above (ad 5), was | |
| 10440 put into the water for the purpose of sprinkling, because we are baptized in the faith of the God-Man. By the waters of Baptism | |
| 10441 or of his tears man washes his clothes, i.e. his works, and all his hair, i.e. his thoughts. The tip of the right ear of the | |
| 10442 man to be cleansed is moistened with some the blood and oil, in order to strengthen his hearing against harmful words; | |
| 10443 and the thumb and toe of his right hand and foot are moistened that his deeds may be holy. Other matters pertaining to this | |
| 10444 purification, or to that also of any other uncleannesses, call for no special remark, beyond what applies to other sacrifices, | |
| 10445 whether for sins or for trespasses. | |
| 10446 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 7"><a name="38079" shape="rect"><span class="ref">[38079] Iª-IIae q. 102 a. 5 ad 7</span></a> Ad septimum | |
| 10447 dicendum quod per ritum legis leprosus non emundabatur a macula | |
| 10448 leprae, sed emundatus ostendebatur. Et hoc significatur Lev. XIV, | |
| 10449 cum dicitur de sacerdote, <i>cum invenerit lepram esse emundatam, | |
| 10450 praecipiet ei qui purificatur</i>. Iam ergo lepra mundata erat, sed | |
| 10451 purificari dicebatur, inquantum iudicio sacerdotis restituebatur | |
| 10452 consortio hominum et cultui divino. Contingebat tamen quandoque ut | |
| 10453 divino miraculo per ritum legis corporalis mundaretur lepra, quando | |
| 10454 sacerdos decipiebatur in iudicio. Huiusmodi autem purificatio | |
| 10455 leprosi dupliciter fiebat, nam primo, iudicabatur esse mundus; | |
| 10456 secundo autem, restituebatur tanquam mundus consortio hominum et | |
| 10457 cultui divino, scilicet post septem dies. In prima autem | |
| 10458 purificatione offerebat pro se leprosus mundandus duos passeres | |
| 10459 vivos, et lignum cedrinum, et vermiculum, et hyssopum; hoc modo ut | |
| 10460 filo coccineo ligarentur passer et hyssopus simul cum ligno | |
| 10461 cedrino, ita scilicet quod lignum cedrinum esset quasi manubrium | |
| 10462 aspersorii. Hyssopus vero et passer erant id quod de aspersorio | |
| 10463 tingebatur in sanguine alterius passeris immolati in aquis vivis. | |
| 10464 Haec autem quatuor offerebat contra quatuor defectus leprae, nam | |
| 10465 contra putredinem, offerebatur cedrus, quae est arbor imputribilis; | |
| 10466 contra fetorem, hyssopus, quae est herba odorifera; contra | |
| 10467 insensibilitatem, passer vivus; contra turpitudinem coloris, | |
| 10468 vermiculus, qui habet vivum colorem. Passer vero vivus avolare | |
| 10469 dimittebatur in agrum, quia leprosus restituebatur pristinae | |
| 10470 libertati. In octavo vero die admittebatur ad cultum divinum, et | |
| 10471 restituebatur consortio hominum. Primo tamen rasis pilis totius | |
| 10472 corporis et vestimentis, eo quod lepra pilos corrodit, et | |
| 10473 vestimenta inquinat et fetida reddit. Et postmodum sacrificium | |
| 10474 offerebatur pro delicto eius, quia lepra plerumque inducitur pro | |
| 10475 peccato. De sanguine autem sacrificii tingebatur extremum auriculae | |
| 10476 eius qui erat mundandus, et pollices manus dextrae et pedis, quia | |
| 10477 in istis partibus primum lepra dignoscitur et sentitur. | |
| 10478 Adhibebantur etiam huic ritui tres liquores, scilicet sanguis, | |
| 10479 contra sanguinis corruptionem; oleum, ad designandam sanationem | |
| 10480 morbi; aqua viva, ad emundandum spurcitiem. Figuralis autem ratio | |
| 10481 erat quia per duos passeres significantur divinitas et humanitas | |
| 10482 Christi. Quorum unus, scilicet humanitas, immolatur in vase fictili | |
| 10483 super aquas viventes, quia per passionem Christi aquae Baptismi | |
| 10484 consecrantur. Alius autem, scilicet impassibilis divinitas, vivus | |
| 10485 remanebat, quia divinitas mori non potest. Unde et avolabat, quia | |
| 10486 passione astringi non poterat. Hic autem passer vivus, simul cum | |
| 10487 ligno cedrino et cocco, vel vermiculo, et hyssopo, idest fide, spe | |
| 10488 et caritate, ut supra dictum est, mittitur in aquam ad aspergendum, | |
| 10489 quia in fide Dei et hominis baptizamur. Lavat autem homo, per aquam | |
| 10490 Baptismi vel lacrymarum, vestimenta sua, idest opera, et omnes | |
| 10491 pilos, idest cogitationes. Tingitur autem extremum auriculae | |
| 10492 dextrae eius qui mundatur, de sanguine et de oleo, ut eius auditum | |
| 10493 muniat contra corrumpentia verba, pollices autem manus dextrae et | |
| 10494 pedis tinguntur, ut sit eius actio sancta. Alia vero quae ad hanc | |
| 10495 purificationem pertinent, vel etiam aliarum immunditiarum, non | |
| 10496 habent aliquid speciale praeter alia sacrificia pro peccatis vel | |
| 10497 pro delictis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p39"><b>Reply to Objections 8&9</b> Just as the people were initiated by circumcision to the divine worship, so were the ministers by some | |
| 10498 special purification or consecration: wherefore they are commanded to be separated from other men, as being specially deputed, | |
| 10499 rather than others, to the ministry of the divine worship. And all that was done touching them in their consecration or institution, | |
| 10500 was with a view to show that they were in possession of a prerogative of purity, power and dignity. | |
| 10501 Hence three things were done in the institution of ministers: for first, they were purified; secondly, they were adorned [*'Ornabantur.' | |
| 10502 Some editions have 'ordinabantur'---'were ordained': the former reading is a reference to | |
| 10503 <a class="scripRef" id="FS_Q102_A5-p39.1" href="./asv.html#Lev.8.7" target="asv"> Lev. 8:7-9</a>] and consecrated; thirdly, they were employed in the ministry. All in general used to be purified by washing in water, and | |
| 10504 by certain sacrifices; but the Levites in particular shaved all the hair of their bodies, as stated in | |
| 10505 <a class="scripRef" id="FS_Q102_A5-p39.2" href="./asv.html#Lev.8" target="asv">Lev. 8</a> (cf. | |
| 10506 | |
| 10507 <a class="scripRef" id="FS_Q102_A5-p39.3" href="./asv.html#Num.8" target="asv">Num. 8</a>). | |
| 10508 </p><p id="FS_Q102_A5-p40"> With regard to the high-priests and priests the consecration was performed as follows. First, when they had been washed, | |
| 10509 they were clothed with certain special garments in designation of their dignity. In particular, the high-priest was anointed | |
| 10510 on the head with the oil of unction: to denote that the power of consecration was poured forth by him on to others, just as | |
| 10511 oil flows from the head on to the lower parts of the body; according to | |
| 10512 <a class="scripRef" id="FS_Q102_A5-p40.1" href="./asv.html#Ps.132.2" target="asv"> Ps. 132:2</a>: "Like the | |
| 10513 precious ointment on the head that ran down upon the beard, the beard of Aaron." But the Levites received no other consecration | |
| 10514 besides being offered to the Lord by the children of Israel through the hands of the high-priest, who prayed for them. The | |
| 10515 lesser priests were consecrated on the hands only, which were to be employed in the sacrifices. The tip of their right ear | |
| 10516 and the thumb of their right hand, and the great toe of their right foot were tinged with the blood of the sacrificial | |
| 10517 animal, to denote that they should be obedient to God's law in offering the sacrifices (this is denoted by touching their | |
| 10518 right ear); and that they should be careful and ready in performing the sacrifices (this is signified by the moistening of | |
| 10519 the right foot and hand). They themselves and their garments were sprinkled with the blood of the animal that had been sacrificed, | |
| 10520 in memory of the blood of the lamb by which they had been delivered in Egypt. At their consecration the following | |
| 10521 sacrifices were offered: a calf, for sin, in memory of Aaron's sin in fashioning the molten calf; a ram, for a holocaust, | |
| 10522 in memory of the sacrifice of Abraham, whose obedience it behooved the high-priest to imitate; again, a ram of consecration, | |
| 10523 which was a peace-offering, in memory of the delivery form Egypt through the blood of the lamb; and a basket of bread, in | |
| 10524 memory of the manna vouchsafed to the people. | |
| 10525 </p><p id="FS_Q102_A5-p41"> In reference to their being destined to the ministry, the fat of the ram, one roll of bread, and the right shoulder were | |
| 10526 placed on their hands, to show that they received the power of offering these things to the Lord: while the Levites were initiated | |
| 10527 to the ministry by being brought into the tabernacle of the covenant, as being destined to the ministry touching the vessels | |
| 10528 of the sanctuary. | |
| 10529 </p><p id="FS_Q102_A5-p42"> The figurative reason of these things was that those who are to be consecrated to the spiritual ministry of Christ, should | |
| 10530 be first of all purified by the waters of Baptism, and by the waters of tears, in their faith in Christ's Passion, which is | |
| 10531 a sacrifice both of expiation and of purification. They have also to shave all the hair of their body, i.e. all evil thoughts. | |
| 10532 They should, moreover, be decked with virtues, and be consecrated with the oil of the Holy Ghost, and with | |
| 10533 the sprinkling of Christ's blood. And thus they should be intent on the fulfilment of their spiritual ministry. | |
| 10534 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 8"><a name="38080" shape="rect"><span class="ref">[38080] Iª-IIae q. 102 a. 5 ad 8</span></a> Ad octavum | |
| 10535 et nonum dicendum quod, sicut populus instituebatur ad cultum Dei | |
| 10536 per circumcisionem, ita ministri per aliquam specialem | |
| 10537 purificationem vel consecrationem, unde et separari ab aliis | |
| 10538 praecipiuntur, quasi specialiter ad ministerium cultus divini prae | |
| 10539 aliis deputati. Et totum quod circa eos fiebat in eorum | |
| 10540 consecratione vel institutione ad hoc pertinebat ut ostenderetur | |
| 10541 eos habere quandam praerogativam puritatis et virtutis et | |
| 10542 dignitatis. Et ideo in institutione ministrorum tria fiebant, primo | |
| 10543 enim, purificabantur; secundo, ornabantur et consecrabantur; | |
| 10544 tertio, applicabantur ad usum ministerii. Purificabantur quidem | |
| 10545 communiter omnes per ablutionem aquae, et per quaedam sacrificia; | |
| 10546 specialiter autem Levitae radebant omnes pilos carnis suae; ut | |
| 10547 habetur Lev. VIII. Consecratio vero circa pontifices et sacerdotes | |
| 10548 hoc ordine fiebat. Primo enim, postquam abluti erant, induebantur | |
| 10549 quibusdam vestimentis specialibus pertinentibus ad designandum | |
| 10550 dignitatem ipsorum. Specialiter autem pontifex oleo unctionis in | |
| 10551 capite ungebatur, ut designaretur quod ab ipso diffundebatur | |
| 10552 potestas consecrandi ad alios, sicut oleum a capite derivatur ad | |
| 10553 inferiora; ut habetur in Psalmo CXXXII, <i>sicut unguentum in | |
| 10554 capite, quod descendit in barbam, barbam Aaron</i>. Levitae vero | |
| 10555 non habebant aliam consecrationem, nisi quod offerebantur domino a | |
| 10556 filiis Israel per manus pontificis, qui orabat pro eis. Minorum | |
| 10557 vero sacerdotum solae manus consecrabantur, quae erant applicandae | |
| 10558 ad sacrificia. Et de sanguine animalis immolatitii tingebatur | |
| 10559 extremum auriculae dextrae ipsorum, et pollices pedis ac manus | |
| 10560 dextrae, ut scilicet essent obedientes legi Dei in oblatione | |
| 10561 sacrificiorum, quod significatur in intinctione auris dextrae; et | |
| 10562 quod essent solliciti et prompti in executione sacrificiorum, quod | |
| 10563 significatur in intinctione pedis et manus dextrae. Aspergebantur | |
| 10564 etiam ipsi, et vestimenta eorum, sanguine animalis immolati, in | |
| 10565 memoriam sanguinis agni per quem fuerunt liberati in Aegypto. | |
| 10566 Offerebantur autem in eorum consecratione huiusmodi sacrificia, | |
| 10567 vitulus pro peccato, in memoriam remissionis peccati Aaron circa | |
| 10568 conflationem vituli; aries in holocaustum, in memoriam oblationis | |
| 10569 Abrahae, cuius obedientiam pontifex imitari debebat; aries etiam | |
| 10570 consecrationis, qui erat quasi hostia pacifica, in memoriam | |
| 10571 liberationis de Aegypto per sanguinem agni; canistrum panum, in | |
| 10572 memoriam mannae praestiti populo. Pertinebat autem ad applicationem | |
| 10573 ministerii quod imponebantur super manus eorum adeps arietis, et | |
| 10574 torta panis unius, et armus dexter, ut ostenderetur quod | |
| 10575 accipiebant potestatem huiusmodi offerendi domino. Levitae vero | |
| 10576 applicabantur ad ministerium per hoc quod intromittebantur in | |
| 10577 tabernaculum foederis, quasi ad ministrandum circa vasa sanctuarii. | |
| 10578 Figuralis vero horum ratio erat quia illi qui sunt consecrandi ad | |
| 10579 spirituale ministerium Christi, debent primo purificari per aquam | |
| 10580 Baptismi et lacrymarum in fide passionis Christi, quod est | |
| 10581 expiativum et purgativum sacrificium. Et debent radere omnes pilos | |
| 10582 carnis, idest omnes pravas cogitationes. Debent etiam ornari | |
| 10583 virtutibus; et consecrari oleo spiritus sancti; et aspersione | |
| 10584 sanguinis Christi. Et sic debent esse intenti ad exequenda | |
| 10585 spiritualia ministeria.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A5-p43"> | |
| 10586 <b>Reply to Objection 10:</b> As already stated | |
| 10587 <a href="#FS_Q102_A4" id="FS_Q102_A5-p43.1" shape="rect">(A[4])</a>, the purpose of the Law was to induce men to have reverence for the divine worship: and this in two ways; first, by excluding | |
| 10588 from the worship of God whatever might be an object of contempt; secondly, by introducing into the divine worship all that | |
| 10589 seemed to savor of reverence. And, indeed, if this was observed in regard to the tabernacle and its vessels, and in the animals | |
| 10590 to be sacrificed, much | |
| 10591 more was it to be observed in the very ministers. Wherefore, in order to obviate contempt for the ministers, it was prescribed | |
| 10592 that they should have no bodily stain or defect: since men so deformed are wont to be despised by others. For the same reason | |
| 10593 it was also commanded that the choice of those who were to be destined to the service of God was not to be made in a broadcast | |
| 10594 manner from any family, but according to their descent from one particular stock, thus giving them distinction and | |
| 10595 nobility. | |
| 10596 </p><p id="FS_Q102_A5-p44"> In order that they might be revered, special ornate vestments were appointed for their use, and a special form of consecration. | |
| 10597 This indeed is the general reason of ornate garments. But the high-priest in particular had eight vestments. First, he had | |
| 10598 a linen tunic. Secondly, he had a purple tunic; round the bottom of which were placed "little bells" and "pomegranates of | |
| 10599 violet, and purple, and scarlet twice dyed." Thirdly, he had the ephod, which covered his shoulders and his | |
| 10600 breast down to the girdle; and it was made of gold, and violet and purple, and scarlet twice dyed and twisted linen: and on | |
| 10601 his shoulders he bore two onyx stones, on which were graven the names of the children of Israel. Fourthly, he had the rational, | |
| 10602 made of the same material; it was square in shape, and was worn on the breast, and was fastened to the ephod. On this rational | |
| 10603 there were twelve precious stones set in four rows, on which also were graven the names of the children of Israel, in | |
| 10604 token that the priest bore the burden of the whole people, since he bore their names on his shoulders; and that it was his | |
| 10605 duty ever to think of their welfare, since he wore them on his breast, bearing them in his heart, so to speak. And the Lord | |
| 10606 commanded the "Doctrine and Truth" to be put in the rational: for certain matters regarding moral and dogmatic truth were | |
| 10607 written on it. The Jews indeed pretend that on the rational was placed a stone which changed color according to the various | |
| 10608 things | |
| 10609 which were about to happen to the children of Israel: and this they call the "Truth and Doctrine." Fifthly, he wore a belt | |
| 10610 or girdle made of the four colors mentioned above. Sixthly, there was the tiara or mitre which was made of linen. Seventhly, | |
| 10611 there was the golden plate which hung over his forehead; on it was inscribed the Lord's name. Eighthly, there were "the linen | |
| 10612 breeches to cover the flesh of their nakedness," when they went up to the sanctuary or altar. Of these eight vestments the | |
| 10613 lesser priests had four, viz. the linen tunic and breeches, the belt and the tiara. | |
| 10614 </p><p id="FS_Q102_A5-p45"> According to some, the literal reason for these vestments was that they denoted the disposition of the terrestrial globe; | |
| 10615 as though the high-priest confessed himself to be the minister of the Creator of the world, wherefore it is written ( | |
| 10616 <a class="scripRef" id="FS_Q102_A5-p45.1" href="./asv.html#Wis.18.24" target="asv">Wis. 18:24</a>): "In the robe" of Aaron "was the whole world" described. For the linen breeches signified the earth out of which the flax | |
| 10617 grows. The surrounding belt signified the ocean which surrounds the earth. The violet | |
| 10618 tunic denoted the air by its color: its little bells betoken the thunder; the pomegranates, the lightning. The ephod, by its | |
| 10619 many colors, signified the starry heaven; the two onyx stones denoted the two hemispheres, or the sun and moon. The twelve | |
| 10620 precious stones on the breast are the twelve signs of the zodiac: and they are said to have been placed on the rational because | |
| 10621 in heaven, are the types [rationes] of earthly things, according to | |
| 10622 <a class="scripRef" id="FS_Q102_A5-p45.2" href="./asv.html#Job.38.33" target="asv"> Job 38:33</a>: "Dost thou know the | |
| 10623 order of heaven, and canst thou set down the reason [rationem] thereof on the earth?" The turban or tiara signified the empyrean: | |
| 10624 the golden plate was a token of God, the governor of the universe. | |
| 10625 </p><p id="FS_Q102_A5-p46"> The figurative reason is evident. Because bodily stains or defects wherefrom the priests had to be immune, signify the various | |
| 10626 vices and sins from which they should be free. Thus it is forbidden that he should be blind, i.e. he ought not to be ignorant: | |
| 10627 he must not be lame, i.e. vacillating and uncertain of purpose: that he must have "a little, or a great, or a crooked nose," | |
| 10628 i.e. that he should not, from lack of discretion, exceed in one direction or in another, or even | |
| 10629 exercise some base occupation: for the nose signifies discretion, because it discerns odors. It is forbidden that he should | |
| 10630 have "a broken foot" or "hand," i.e. he should not lose the power of doing good works or of advancing in virtue. He is rejected, | |
| 10631 too, if he have a swelling either in front or behind [Vulg.: 'if he be crook-backed']: by which is signified too much love | |
| 10632 of earthly things: if he be blear-eyed, i.e. if his mind is darkened by carnal affections: for running of the eyes is | |
| 10633 caused by a flow of matter. He is also rejected if he had "a pearl in his eye," i.e. if he presumes in his own estimation | |
| 10634 that he is clothed in the white robe of righteousness. Again, he is rejected "if he have a continued scab," i.e. lustfulness | |
| 10635 of the flesh: also, if he have "a dry scurf," which covers the body without giving pain, and is a blemish on the comeliness | |
| 10636 of the members; which denotes avarice. Lastly, he is rejected "if he have a rupture" or hernia; through baseness rending his | |
| 10637 heart, though it appear not in his deeds. | |
| 10638 </p><p id="FS_Q102_A5-p47"> The vestments denote the virtues of God's ministers. Now there are four things that are necessary to all His ministers, viz. | |
| 10639 chastity denoted by the breeches; a pure life, signified by the linen tunic; the moderation of discretion, betokened by the | |
| 10640 girdle; and rectitude of purpose, denoted by the mitre covering the head. But the high-priests needed four other things in | |
| 10641 addition to these. First, a continual recollection of God in their thoughts; and this was signified by the | |
| 10642 golden plate worn over the forehead, with the name of God engraved thereon. Secondly, they had to bear with the shortcomings | |
| 10643 of the people: this was denoted by the ephod which they bore on their shoulders. Thirdly, they had to carry the people in | |
| 10644 their mind and heart by the solicitude of charity, in token of which they wore the rational. Fourthly, they had to lead a | |
| 10645 godly life by performing works of perfection; and this was signified by the violet tunic. Hence little golden bells were fixed | |
| 10646 to | |
| 10647 the bottom of the violet tunic, which bells signified the teaching of divine things united in the high-priest to his godly | |
| 10648 mode of life. In addition to these were the pomegranates, signifying unity of faith and concord in good morals: because his | |
| 10649 doctrine should hold together in such a way that it should not rend asunder the unity of faith and peace. | |
| 10650 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 5 ad 10"><a name="38081" shape="rect"><span class="ref">[38081] Iª-IIae q. 102 a. 5 ad 10</span></a> Ad decimum | |
| 10651 dicendum quod, sicut iam dictum est, intentio legis erat inducere | |
| 10652 ad reverentiam divini cultus. Et hoc dupliciter, uno modo, | |
| 10653 excludendo a cultu divino omne id quod poterat esse contemptibile; | |
| 10654 alio modo, apponendo ad cultum divinum omne illud quod videbatur ad | |
| 10655 honorificentiam pertinere. Et si hoc quidem observabatur in | |
| 10656 tabernaculo et vasis eius, et animalibus immolandis, multo magis | |
| 10657 hoc observandum erat in ipsis ministris. Et ideo ad removendum | |
| 10658 contemptum ministrorum, praeceptum fuit ut non haberent maculam vel | |
| 10659 defectum corporalem, quia huiusmodi homines solent apud alios in | |
| 10660 contemptu haberi. Propter quod etiam institutum fuit ut non sparsim | |
| 10661 ex quolibet genere ad Dei ministerium applicarentur, sed ex certa | |
| 10662 prosapia secundum generis successionem, ut ex hoc clariores et | |
| 10663 nobiliores haberentur. Ad hoc autem quod in reverentia haberentur, | |
| 10664 adhibebatur eis specialis ornatus vestium, et specialis | |
| 10665 consecratio. Et haec est in communi causa ornatus vestium. In | |
| 10666 speciali autem sciendum est quod pontifex habebat octo ornamenta. | |
| 10667 Primo enim, habebat vestem lineam. Secundo, habebat tunicam | |
| 10668 hyacinthinam; in cuius extremitate versus pedes, ponebantur per | |
| 10669 circuitum tintinabula quaedam, et mala Punica facta ex hyacintho et | |
| 10670 purpura coccoque bis tincto. Tertio, habebat superhumerale, quod | |
| 10671 tegebat humeros et anteriorem partem usque ad cingulum; quod erat | |
| 10672 ex auro et hyacintho et purpura, coccoque bis tincto, et bysso | |
| 10673 retorta. Et super humeros habebat duos onychinos, in quibus erant | |
| 10674 sculpta nomina filiorum Israel. Quartum erat rationale, ex eadem | |
| 10675 materia factum; quod erat quadratum, et ponebatur in pectore, et | |
| 10676 coniungebatur superhumerali. Et in hoc rationali erant duodecim | |
| 10677 lapides pretiosi distincti per quatuor ordines, in quibus etiam | |
| 10678 sculpta erant nomina filiorum Israel, quasi ad designandum quod | |
| 10679 ferret onus totius populi, per hoc quod habebat nomina eorum in | |
| 10680 humeris; et quod iugiter debebat de eorum salute cogitare, per hoc | |
| 10681 quod portabat eos in pectore, quasi in corde habens. In quo etiam | |
| 10682 rationali mandavit dominus poni doctrinam et veritatem, quia | |
| 10683 quaedam pertinentia ad veritatem iustitiae et doctrinae, | |
| 10684 scribebantur in illo rationali. Iudaei tamen fabulantur quod in | |
| 10685 rationali erat lapis qui secundum diversos colores mutabatur, | |
| 10686 secundum diversa quae debebant accidere filiis Israel, et hoc | |
| 10687 vocant veritatem et doctrinam. Quintum erat balteus, idest cingulus | |
| 10688 quidam, factus ex praedictis quatuor coloribus. Sextum erat tiara, | |
| 10689 idest mitra quaedam, de bysso. Septimum autem erat lamina aurea, | |
| 10690 pendens in fronte eius, in qua erat nomen domini. Octavum autem | |
| 10691 erant femoralia linea, ut operirent carnem turpitudinis suae, | |
| 10692 quando accederent ad sanctuarium vel ad altare. Ex istis autem octo | |
| 10693 ornamentis minores sacerdotes habebant quatuor, scilicet tunicam | |
| 10694 lineam, femoralia, balteum et tiaram. Horum autem ornamentorum | |
| 10695 quidam rationem litteralem assignant, dicentes quod in istis | |
| 10696 ornamentis designatur dispositio orbis terrarum, quasi pontifex | |
| 10697 protestaretur se esse ministrum creatoris mundi, unde etiam Sap. | |
| 10698 XVIII dicitur quod in veste Aaron erat descriptus orbis terrarum. | |
| 10699 Nam femoralia linea figurabant terram, ex qua linum nascitur. | |
| 10700 Baltei circumvolutio significabat Oceanum, qui circumcingit terram. | |
| 10701 Tunica hyacinthina suo colore significabat aerem, per cuius | |
| 10702 tintinabula significabantur tonitrua; per mala granata, | |
| 10703 coruscationes. Superhumerale vero significabat sua varietate caelum | |
| 10704 sidereum, duo onychini, duo hemisphaeria, vel solem et lunam. | |
| 10705 Duodecim gemmae in pectore, duodecim signa in zodiaco, quae | |
| 10706 dicebantur posita in rationali, quia in caelestibus sunt rationes | |
| 10707 terrenorum, secundum illud Iob XXXVIII, <i>numquid nosti ordinem | |
| 10708 caeli, et ponis rationem eius in terra?</i> Cidaris autem, vel | |
| 10709 tiara, significabat caelum Empyreum. Lamina aurea, Deum omnibus | |
| 10710 praesidentem. Figuralis vero ratio manifesta est. Nam maculae vel | |
| 10711 defectus corporales a quibus debebant sacerdotes esse immunes, | |
| 10712 significant diversa vitia et peccata quibus debent carere. | |
| 10713 Prohibetur enim esse caecus, idest, ne sit ignorans. Ne sit | |
| 10714 claudus, idest instabilis, et ad diversa se inclinans. Ne sit | |
| 10715 parvo, vel grandi, vel torto naso, idest ne per defectum | |
| 10716 discretionis, vel in plus vel in minus excedat, aut etiam aliqua | |
| 10717 prava exerceat; per nasum enim discretio designatur, quia est | |
| 10718 discretivus odoris. Ne sit fracto pede vel manus, idest ne amittat | |
| 10719 virtutem bene operandi, vel procedendi in virtutem. Repudiatur | |
| 10720 etiam si habeat gibbum vel ante vel retro, per quem significatur | |
| 10721 superfluus amor terrenorum. Si est lippus, idest per carnalem | |
| 10722 affectum eius ingenium obscuratur, contingit enim lippitudo ex | |
| 10723 fluxu humoris. Repudiatur etiam si habeat albuginem in oculo, idest | |
| 10724 praesumptionem candoris iustitiae in sua cogitatione. Repudiatur | |
| 10725 etiam si habuerit iugem scabiem, idest petulantiam carnis. Et si | |
| 10726 habuerit impetiginem, quae sine dolore corpus occupat, et membrorum | |
| 10727 decorem foedat, per quam avaritia designatur. Et etiam si sit | |
| 10728 herniosus vel ponderosus, qui scilicet gestat pondus turpitudinis | |
| 10729 in corde, licet non exerceat in opere. Per ornamenta vero | |
| 10730 designantur virtutes ministrorum Dei. Sunt autem quatuor quae sunt | |
| 10731 necessariae omnibus ministris, scilicet castitas, quae significatur | |
| 10732 per femoralia; puritas vero vitae, quae significatur per lineam | |
| 10733 tunicam; moderatio discretionis quae significatur per cingulum; | |
| 10734 rectitudo intentionis, quae significatur per tiaram protegentem | |
| 10735 caput. Sed prae his pontifices debent quatuor habere. Primo quidem, | |
| 10736 iugem Dei memoriam in contemplatione, et hoc significat lamina | |
| 10737 aurea habens nomen Dei, in fronte. Secundo, quod supportent | |
| 10738 infirmitates populi, quod significat superhumerale. Tertio, quod | |
| 10739 habeant populum in corde et in visceribus per sollicitudinem | |
| 10740 caritatis, quod significatur per rationale. Quarto, quod habeant | |
| 10741 conversationem caelestem per opera perfectionis, quod significatur | |
| 10742 per tunicam hyacinthinam. Unde et tunicae hyacinthinae adiunguntur | |
| 10743 in extremitate tintinabula aurea, per quae significatur doctrina | |
| 10744 divinorum, quae debet coniungi caelesti conversationi pontificis. | |
| 10745 Adiunguntur autem mala Punica, per quae significatur unitas fidei | |
| 10746 et concordia in bonis moribus, quia sic coniuncta debet esse eius | |
| 10747 doctrina, ut per eam fidei et pacis unitas non rumpatur.</p></div></div></div><div id="FS_Q102_A6" class="div4"><h4 id="FS_Q102_A6-p0.1">Q. 102. A. 6. Whether there was any reasonable cause for the ceremonial observances?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p2"> | |
| 10748 <b>Objection 1:</b> It would seem that there was no reasonable cause for the ceremonial observances. Because, as the Apostle says ( | |
| 10749 <a class="scripRef" id="FS_Q102_A6-p2.1" href="./asv.html#iTim.4.4" target="asv">1 Tim. 4:4</a>), "every creature of God is good, and nothing to be rejected that is received with thanksgiving." It was therefore unfitting | |
| 10750 that they should be forbidden to eat certain foods, as being unclean according to | |
| 10751 <a class="scripRef" id="FS_Q102_A6-p2.2" href="./asv.html#Lev.11" target="asv">Lev. 11</a> [*Cf. | |
| 10752 <a class="scripRef" id="FS_Q102_A6-p2.3" href="./asv.html#Deut.14" target="asv">Dt. 14</a>]. | |
| 10753 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 1"><a name="38082" shape="rect"><span class="ref">[38082] Iª-IIae q. 102 a. 6 arg. 1</span></a> Ad sextum | |
| 10754 sic proceditur. Videtur quod observantiarum caeremonialium nulla | |
| 10755 fuerit rationabilis causa. Quia ut apostolus dicit, I ad Tim. IV, | |
| 10756 <i>omnis creatura Dei est bona, et nihil reiiciendum quod cum | |
| 10757 gratiarum actione percipitur</i>. Inconvenienter igitur prohibiti | |
| 10758 sunt ab esu quorundam ciborum tanquam immundorum, ut patet Lev. | |
| 10759 XI.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p3"> | |
| 10760 <b>Objection 2:</b> Further, just as animals are given to man for food, so also are herbs: wherefore it is written ( | |
| 10761 <a class="scripRef" id="FS_Q102_A6-p3.1" href="./asv.html#Gen.9.3" target="asv">Gn. 9:3</a>): "As the green herbs have I delivered all" flesh "to you." But the Law did not distinguish any herbs from the rest as being | |
| 10762 unclean, although some are most harmful, for instance, those that are poisonous. Therefore it seems that neither should any | |
| 10763 animals have been prohibited as being unclean. | |
| 10764 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 2"><a name="38083" shape="rect"><span class="ref">[38083] Iª-IIae q. 102 a. 6 arg. 2</span></a> Praeterea, | |
| 10765 sicut animalia dantur in cibum hominis, ita etiam et herbae, unde | |
| 10766 dicitur Gen. IX, <i>quasi olera virentia dedi vobis omnem | |
| 10767 carnem</i>. Sed in herbis lex non distinxit aliquas immundas, cum | |
| 10768 tamen aliquae illarum sint maxime nocivae, ut puta venenosae. Ergo | |
| 10769 videtur quod nec de animalibus aliqua debuerint prohiberi tanquam | |
| 10770 immunda.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p4"> | |
| 10771 <b>Objection 3:</b> Further, if the matter from which a thing is generated be unclean, it seems that likewise the thing generated therefrom is | |
| 10772 unclean. But flesh is generated from blood. Since therefore all flesh was not prohibited as unclean, it seems that in like | |
| 10773 manner neither should blood have been forbidden as unclean; nor the fat which is engendered from blood. | |
| 10774 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 3"><a name="38084" shape="rect"><span class="ref">[38084] Iª-IIae q. 102 a. 6 arg. 3</span></a> Praeterea, | |
| 10775 si materia est immunda ex qua aliquid generatur, pari ratione | |
| 10776 videtur quod id quod generatur ex ea, sit immundum. Sed ex sanguine | |
| 10777 generatur caro. Cum igitur non omnes carnes prohiberentur tanquam | |
| 10778 immundae, pari ratione nec sanguis debuit prohiberi quasi immundus; | |
| 10779 aut adeps, qui ex sanguine generatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p5"> | |
| 10780 <b>Objection 4:</b> Further, Our Lord said ( | |
| 10781 <a class="scripRef" id="FS_Q102_A6-p5.1" href="./asv.html#Matt.10.28" target="asv">Mat. 10:28</a>; cf. | |
| 10782 <a class="scripRef" id="FS_Q102_A6-p5.2" href="./asv.html#Luke.12.4" target="asv"> Lk. 12:4</a>), that those should not be feared "that kill the body," since after death they "have no more that they can do": which would | |
| 10783 not be true if after death harm might come to man through anything done with his body. Much less therefore does it matter | |
| 10784 to an animal already dead how its flesh be cooked. Consequently there seems to be no reason in what is said, | |
| 10785 <a class="scripRef" id="FS_Q102_A6-p5.3" href="./asv.html#Exod.23.19" target="asv">Ex. 23:19</a>: "Thou | |
| 10786 shalt not boil a kid in the milk of its dam." | |
| 10787 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 4"><a name="38085" shape="rect"><span class="ref">[38085] Iª-IIae q. 102 a. 6 arg. 4</span></a> Praeterea, | |
| 10788 dominus dicit, Matth. X, eos non esse timendos qui occidunt corpus, | |
| 10789 quia post mortem non habent quid faciant, quod non esset verum, si | |
| 10790 in nocumentum homini cederet quid ex eo fieret. Multo igitur minus | |
| 10791 pertinet ad animal iam occisum qualiter eius carnes decoquantur. | |
| 10792 Irrationabile igitur videtur esse quod dicitur Exod. XXIII, <i>non | |
| 10793 coques haedum in lacte matris suae</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p6"> | |
| 10794 <b>Objection 5:</b> Further, all that is first brought forth of man and beast, as being most perfect, is commanded to be offered to the Lord | |
| 10795 ( | |
| 10796 <a class="scripRef" id="FS_Q102_A6-p6.1" href="./asv.html#Exod.13" target="asv">Ex. 13</a>). Therefore it is an unfitting command that is set forth in | |
| 10797 <a class="scripRef" id="FS_Q102_A6-p6.2" href="./asv.html#Lev.19.23" target="asv"> Lev. 19:23</a>: "when you shall be come into the land, and shall have planted in it fruit trees, you shall take away the uncircumcision | |
| 10798 [*'Praeputia,' which Douay version renders 'first fruits'] of them," i.e. the first crops, and they "shall be unclean to | |
| 10799 you, neither shall you eat of them." | |
| 10800 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 5"><a name="38086" shape="rect"><span class="ref">[38086] Iª-IIae q. 102 a. 6 arg. 5</span></a> Praeterea, | |
| 10801 ea quae sunt primitiva in hominibus et animalibus, tanquam | |
| 10802 perfectiora, praecipiuntur domino offerri. Inconvenienter igitur | |
| 10803 praecipitur Lev. XIX, <i>quando ingressi fueritis terram, et | |
| 10804 plantaveritis in ea ligna pomifera, auferetis praeputia eorum</i>, | |
| 10805 idest prima germina, et immunda erunt vobis, nec edetis ex eis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p7"> | |
| 10806 <b>Objection 6:</b> Further, clothing is something extraneous to man's body. Therefore certain kinds of garments should not have been forbidden | |
| 10807 to the Jews: for instance ( | |
| 10808 <a class="scripRef" id="FS_Q102_A6-p7.1" href="./asv.html#Lev.19.19" target="asv">Lev. 19:19</a>): "Thou shalt not wear a garment that is woven of two sorts": and ( | |
| 10809 <a class="scripRef" id="FS_Q102_A6-p7.2" href="./asv.html#Deut.22.5" target="asv">Dt. 22:5</a>): "A woman shall not be clothed with man's apparel, neither shall a man use woman's apparel": and further on ( | |
| 10810 <a class="scripRef" id="FS_Q102_A6-p7.3" href="./asv.html#Deut.22.11" target="asv">Dt. 22:11</a>): "Thou shalt not wear a garment that is | |
| 10811 woven of woolen and linen together." | |
| 10812 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 6"><a name="38087" shape="rect"><span class="ref">[38087] Iª-IIae q. 102 a. 6 arg. 6</span></a> Praeterea, | |
| 10813 vestimentum extra corpus hominis est. Non igitur debuerunt quaedam | |
| 10814 specialia vestimenta Iudaeis interdici, puta quod dicitur Lev. XIX, | |
| 10815 <i>vestem quae ex duobus texta est, non indueris</i>; et Deut. | |
| 10816 XXII, <i>non induetur mulier veste virili, et vir non induetur | |
| 10817 veste feminea</i>; et infra, <i>non indueris vestimento quod ex | |
| 10818 lana linoque contextum est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p8"> | |
| 10819 <b>Objection 7:</b> Further, to be mindful of God's commandments concerns not the body but the heart. Therefore it is unsuitably prescribed ( | |
| 10820 <a class="scripRef" id="FS_Q102_A6-p8.1" href="./asv.html#Deut.6.8" target="asv">Dt. 6:8, </a> seqq.) that they should "bind" the commandments of God "as a sign" on their hands; and that they should "write them in the | |
| 10821 entry"; and ( | |
| 10822 <a class="scripRef" id="FS_Q102_A6-p8.2" href="./asv.html#Num.15.38" target="asv">Num. 15:38</a>, seqq.) that they should "make to themselves fringes in the corners of their garments, putting in them ribands of blue . | |
| 10823 . . they may remember . . . the commandments | |
| 10824 of the Lord." | |
| 10825 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 7"><a name="38088" shape="rect"><span class="ref">[38088] Iª-IIae q. 102 a. 6 arg. 7</span></a> Praeterea, | |
| 10826 memoria mandatorum Dei non pertinet ad corpus, sed ad cor. | |
| 10827 Inconvenienter igitur praecipitur Deut. VI, quod <i>ligarent | |
| 10828 praecepta Dei quasi signum in manu sua, et quod scriberentur in | |
| 10829 limine ostiorum; et quod per angulos palliorum facerent fimbrias, | |
| 10830 in quibus ponerent vittas hyacinthinas, in memoriam mandatorum | |
| 10831 Dei</i>, ut habetur Num. XV.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p9"> | |
| 10832 <b>Objection 8:</b> Further, the Apostle says ( | |
| 10833 <a class="scripRef" id="FS_Q102_A6-p9.1" href="./asv.html#iCor.9.9" target="asv">1 Cor. 9:9</a>) that God does not "take care for oxen," and, therefore, neither of other irrational animals. Therefore without reason is | |
| 10834 it commanded ( | |
| 10835 <a class="scripRef" id="FS_Q102_A6-p9.2" href="./asv.html#Deut.22.6" target="asv">Dt. 22:6</a>): "If thou find, as thou walkest by the way, a bird's nest in a tree . . . thou shalt not take the dam with her young"; and | |
| 10836 ( | |
| 10837 <a class="scripRef" id="FS_Q102_A6-p9.3" href="./asv.html#Deut.25.4" target="asv">Dt. 25:4</a>): "Thou shalt not muzzle the ox that treadeth out thy corn"; and ( | |
| 10838 <a class="scripRef" id="FS_Q102_A6-p9.4" href="./asv.html#Lev.19.19" target="asv">Lev. | |
| 10839 19:19 | |
| 10840 </a>): "Thou shalt not make thy cattle to gender with beasts of any other kind." | |
| 10841 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 8"><a name="38089" shape="rect"><span class="ref">[38089] Iª-IIae q. 102 a. 6 arg. 8</span></a> Praeterea, | |
| 10842 apostolus dicit, I ad Cor. IX, quod non est cura Deo de bobus, et | |
| 10843 per consequens neque de aliis animalibus irrationalibus. | |
| 10844 Inconvenienter igitur praecipitur Deut. XXII, <i>si ambulaveris per | |
| 10845 viam, et inveneris nidum avis, non tenebis matrem cum filiis</i>; | |
| 10846 et Deut. XXV, <i>non alligabis os bovis triturantis</i>; et Lev. | |
| 10847 XIX, <i>iumenta tua non facies coire cum alterius generis | |
| 10848 animantibus</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p10"> | |
| 10849 <b>Objection 9:</b> Further, no distinction was made between clean and unclean plants. Much less therefore should any distinction have been made | |
| 10850 about the cultivation of plants. Therefore it was unfittingly prescribed ( | |
| 10851 <a class="scripRef" id="FS_Q102_A6-p10.1" href="./asv.html#Lev.19.19" target="asv">Lev. 19:19</a>): "Thou shalt not sow thy field with different seeds"; and ( | |
| 10852 <a class="scripRef" id="FS_Q102_A6-p10.2" href="./asv.html#Deut.22.9" target="asv">Dt. 22:9</a>, seqq.): "Thou shalt sow thy vineyard with divers seeds"; and: "Thou shalt not plough with an ox and an ass together." | |
| 10853 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 9"><a name="38090" shape="rect"><span class="ref">[38090] Iª-IIae q. 102 a. 6 arg. 9</span></a> Praeterea, | |
| 10854 inter plantas non fiebat discretio mundorum ab immundis. Ergo multo | |
| 10855 minus circa culturam plantarum debuit aliqua discretio adhiberi. | |
| 10856 Ergo inconvenienter praecipitur Lev. XIX, <i>agrum non seres | |
| 10857 diverso semine</i>; et Deut. XXII, <i>non seres vineam tuam altero | |
| 10858 semine; et, non arabis in bove simul et asino</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p11"> | |
| 10859 <b>Objection 10:</b> Further, it is apparent that inanimate things are most of all subject to the power of man. Therefore it was unfitting to | |
| 10860 debar man from taking silver and gold of which idols were made, or anything they found in the houses of idols, as expressed | |
| 10861 in the commandment of the Law ( | |
| 10862 <a class="scripRef" id="FS_Q102_A6-p11.1" href="./asv.html#Deut.7.25" target="asv">Dt. 7:25, </a> seqq.). It also seems an absurd commandment set forth in | |
| 10863 <a class="scripRef" id="FS_Q102_A6-p11.2" href="./asv.html#Deut.23.13" target="asv">Dt. 23:13</a>, that they should "dig round about and . . . cover with earth that which they were eased | |
| 10864 of." | |
| 10865 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 10"><a name="38091" shape="rect"><span class="ref">[38091] Iª-IIae q. 102 a. 6 arg. 10</span></a> | |
| 10866 Praeterea, ea quae sunt inanimata, maxime videmus hominum potestati | |
| 10867 esse subiecta. Inconvenienter igitur arcetur homo ab argento et | |
| 10868 auro ex quibus fabricata sunt idola, et ab aliis quae in idolorum | |
| 10869 domibus inveniuntur, praecepto legis quod habetur Deut. VII. | |
| 10870 Ridiculum etiam videtur esse praeceptum quod habetur Deut. XXIII, | |
| 10871 ut <i>egestiones humo operirent, fodientes in terra</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p12"> | |
| 10872 <b>Objection 11:</b> Further, piety is required especially in priests. But it seems to be an act of piety to assist at the burial of one's friends: | |
| 10873 wherefore Tobias is commended for so doing ( | |
| 10874 <a class="scripRef" id="FS_Q102_A6-p12.1" href="./asv.html#Tob.1.20" target="asv">Tob. 1:20, </a> seqq.). In like manner it is sometimes an act of piety to marry a loose woman, because she is thereby delivered from sin | |
| 10875 and infamy. Therefore it seems inconsistent for these things to be forbidden to priests ( | |
| 10876 <a class="scripRef" id="FS_Q102_A6-p12.2" href="./asv.html#Lev.21" target="asv">Lev. 21</a>). | |
| 10877 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 arg. 11"><a name="38092" shape="rect"><span class="ref">[38092] Iª-IIae q. 102 a. 6 arg. 11</span></a> | |
| 10878 Praeterea, pietas maxime in sacerdotibus requiritur. Sed ad | |
| 10879 pietatem pertinere videtur quod aliquis funeribus amicorum | |
| 10880 intersit, unde etiam de hac Tobias laudatur, ut habetur Tob. I. | |
| 10881 Similiter etiam quandoque ad pietatem pertinet quod aliquis in | |
| 10882 uxorem accipiat meretricem, quia per hoc eam a peccato et infamia | |
| 10883 liberat. Ergo videtur quod haec inconvenienter prohibeantur | |
| 10884 sacerdotibus, Lev. XXI.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p13"> | |
| 10885 <b>On the contrary,</b> It is written ( | |
| 10886 <a class="scripRef" id="FS_Q102_A6-p13.1" href="./asv.html#Deut.18.14" target="asv">Dt. 18:14</a>): "But thou art otherwise instructed by the Lord thy God": from which words we may gather that these observances were instituted | |
| 10887 by God to be a special prerogative of that people. Therefore they are not without reason or cause. | |
| 10888 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 s. c."><a name="38093" shape="rect"><span class="ref">[38093] Iª-IIae q. 102 a. 6 s. c.</span></a> Sed contra | |
| 10889 est quod dicitur Deut. XVIII, <i>tu autem a domino Deo tuo aliter | |
| 10890 institutus es</i>, ex quo potest accipi quod huiusmodi observantiae | |
| 10891 sunt institutae a Deo ad quandam specialem illius populi | |
| 10892 praerogativam. Non ergo sunt irrationabiles, aut sine causa.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p14"> | |
| 10893 <b>I answer that,</b> The Jewish people, as stated above | |
| 10894 <a href="#FS_Q102_A5" id="FS_Q102_A6-p14.1" shape="rect">(A[5])</a>, were specially chosen for the worship of God, and among them the priests themselves were specially set apart for that purpose. | |
| 10895 And just as other things that are applied to the divine worship, need to be marked in some particular way so that they be | |
| 10896 worthy of the worship of God; so too in that people's, and especially the priests', mode of life, there needed to be certain | |
| 10897 special things | |
| 10898 befitting the divine worship, whether spiritual or corporal. Now the worship prescribed by the Law foreshadowed the mystery | |
| 10899 of Christ: so that whatever they did was a figure of things pertaining to Christ, according to | |
| 10900 <a class="scripRef" id="FS_Q102_A6-p14.2" href="./asv.html#iCor.10.11" target="asv">1 Cor. 10:11</a>: "All these things happened to them in figures." Consequently the reasons for these observances may be taken in two ways, | |
| 10901 first according to their fittingness to the worship of God; secondly, according as they foreshadow something touching the | |
| 10902 Christian mode of life. | |
| 10903 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 co."><a name="38094" shape="rect"><span class="ref">[38094] Iª-IIae q. 102 a. 6 co.</span></a> Respondeo | |
| 10904 dicendum quod populus Iudaeorum, ut supra dictum est, specialiter | |
| 10905 erat deputatus ad cultum divinum; et inter eos, specialiter | |
| 10906 sacerdotes. Et sicut aliae res quae applicantur ad cultum divinum, | |
| 10907 aliquam specialitatem debent habere, quod pertinet ad | |
| 10908 honorificentiam divini cultus; ita etiam et in conversatione illius | |
| 10909 populi, et praecipue sacerdotum, debuerunt esse aliqua specialia | |
| 10910 congruentia ad cultum divinum, vel spiritualem vel corporalem. | |
| 10911 Cultus autem legis figurabat mysterium Christi, unde omnia eorum | |
| 10912 gesta figurabant ea quae ad Christum pertinent; secundum illud I | |
| 10913 Cor. X, <i>omnia in figuram contingebant illis</i>. Et ideo | |
| 10914 rationes harum observantiarum dupliciter assignari possunt, uno | |
| 10915 modo, secundum congruentiam ad divinum cultum; alio modo, secundum | |
| 10916 quod figurant aliquid circa Christianorum vitam.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p15"> | |
| 10917 <b>Reply to Objection 1:</b> As stated above (A[5], ad 4,5), the Law distinguished a twofold pollution or uncleanness; one, that of sin, whereby the soul | |
| 10918 was defiled; and another consisting in some kind of corruption, whereby the body was in some way infected. Speaking then of | |
| 10919 the first-mentioned uncleanness, no kind of food is unclean, or can defile a man, by reason of its nature; wherefore we read | |
| 10920 ( | |
| 10921 <a class="scripRef" id="FS_Q102_A6-p15.1" href="./asv.html#Matt.15.11" target="asv">Mat. 15:11</a>): "Not that which goeth into the mouth defileth a | |
| 10922 man; but what cometh out of the mouth, this defileth a man": which words are explained ( | |
| 10923 <a class="scripRef" id="FS_Q102_A6-p15.2" href="./asv.html#Matt.15.17" target="asv">Mat. 15:17</a>) as referring to sins. Yet certain foods can defile the soul accidentally; in so far as man partakes of them against obedience | |
| 10924 or a vow, or from excessive concupiscence; or through their being an incentive to lust, for which reason some refrain from | |
| 10925 wine and flesh-meat. | |
| 10926 </p><p id="FS_Q102_A6-p16"> If, however, we speak of bodily uncleanness, consisting in some kind of corruption, the flesh of certain animals is unclean, | |
| 10927 either because like the pig they feed on unclean things; or because their life is among unclean surroundings: thus certain | |
| 10928 animals, like moles and mice and such like, live underground, whence they contract a certain unpleasant smell; or because | |
| 10929 their flesh, through being too moist or too dry, engenders corrupt humors in the human body. Hence they were | |
| 10930 forbidden to eat the flesh of flat-footed animals, i.e. animals having an uncloven hoof, on account of their earthiness; and | |
| 10931 in like manner they were forbidden to eat the flesh of animals that have many clefts in their feet, because such are very | |
| 10932 fierce and their flesh is very dry, such as the flesh of lions and the like. For the same reason they were forbidden to eat | |
| 10933 certain birds of prey the flesh of which is very dry, and certain water-fowl on account of their exceeding humidity. In like | |
| 10934 manner certain fish lacking fins and scales were prohibited on account of their excessive moisture; such as eels and the like. | |
| 10935 They were, however, allowed to eat ruminants and animals with a divided hoof, because in such animals the humors are well | |
| 10936 absorbed, and their nature well balanced: for neither are they too moist, as is indicated by the hoof; nor are they too earthly, | |
| 10937 which is shown by their having not a flat but a cloven hoof. Of fishes they were allowed to partake of the drier kinds, | |
| 10938 of which the fins and scales are an indication, because thereby the moist nature of the fish is tempered. Of birds they were | |
| 10939 allowed to eat the tamer kinds, such as hens, partridges, and the like. Another reason was detestation of idolatry: because | |
| 10940 the Gentiles, and especially the Egyptians, among whom they had grown up, offered up these forbidden animals to their idols, | |
| 10941 or employed them for the purpose of sorcery: whereas they did not eat those animals which the Jews were allowed to eat, but | |
| 10942 worshipped them as gods, or abstained, for some other motive, from eating them, as stated above (A[3], ad 2). The third reason | |
| 10943 was to prevent excessive care about food: wherefore they were allowed to eat those animals which could be procured easily | |
| 10944 and promptly. | |
| 10945 </p><p id="FS_Q102_A6-p17"> With regard to blood and fat, they were forbidden to partake of those of any animals whatever without exception. Blood was | |
| 10946 forbidden, both in order to avoid cruelty, that they might abhor the shedding of human blood, as stated above (A[3], ad 8); | |
| 10947 and in order to shun idolatrous rite whereby it was customary for men to collect the blood and to gather together around it | |
| 10948 for a banquet in honor of the idols, to whom they held the blood to be most acceptable. Hence the Lord commanded | |
| 10949 the blood to be poured out and to be covered with earth ( | |
| 10950 <a class="scripRef" id="FS_Q102_A6-p17.1" href="./asv.html#Lev.17.13" target="asv">Lev. 17:13</a>). For the same reason they were forbidden to eat animals that had been suffocated or strangled: because the blood of these | |
| 10951 animals would not be separated from the body: or because this form of death is very painful to the victim; and the Lord wished | |
| 10952 to withdraw them from cruelty even in regard to irrational animals, so as to be less inclined to be cruel to other men, through | |
| 10953 being used to be kind to beasts. | |
| 10954 They were forbidden to eat the fat: both because idolaters ate it in honor of their gods; and because it used to be burnt | |
| 10955 in honor of God; and, again, because blood and fat are not nutritious, which is the cause assigned by Rabbi Moses (Doct. Perplex. | |
| 10956 iii). The reason why they were forbidden to eat the sinews is given in | |
| 10957 <a class="scripRef" id="FS_Q102_A6-p17.2" href="./asv.html#Gen.32.32" target="asv"> Gn. 32:32, </a> where it is stated that "the children of Israel . . . eat not the sinew . . . because he touched the sinew of" Jacob's "thing | |
| 10958 and it shrank." | |
| 10959 </p><p id="FS_Q102_A6-p18"> The figurative reason for these things is that all these animals signified certain sins, in token of which those animals | |
| 10960 were prohibited. Hence Augustine says (Contra Faustum iv, 7): "If the swine and lamb be called in question, both are clean | |
| 10961 by nature, because all God's creatures are good: yet the lamb is clean, and the pig is unclean in a certain signification. | |
| 10962 Thus if you speak of a foolish, and of a wise man, each of these expressions is clean considered in the nature of | |
| 10963 the sound, letters and syllables of which it is composed: but in signification, the one is clean, the other unclean." The | |
| 10964 animal that chews the cud and has a divided hoof, is clean in signification. Because division of the hoof is a figure of the | |
| 10965 two Testaments: or of the Father and Son: or of the two natures in Christ: of the distinction of good and evil. While chewing | |
| 10966 the cud signifies meditation on the Scriptures and a sound understanding thereof; and whoever lacks either of these is | |
| 10967 spiritually unclean. In like manner those fish that have scales and fins are clean in signification. Because fins signify | |
| 10968 the heavenly or contemplative life; while scales signify a life of trials, each of which is required for spiritual cleanness. | |
| 10969 Of birds certain kinds were forbidden. In the eagle which flies at a great height, pride is forbidden: in the griffon which | |
| 10970 is hostile to horses and men, cruelty of powerful men is prohibited. The osprey, which feeds on very small birds, signifies | |
| 10971 those who oppress the poor. The kite, which is full of cunning, denotes those who are fraudulent in their dealings. The vulture, | |
| 10972 which follows an army, expecting to feed on the carcases of the slain, signifies those who like others to die or to fight | |
| 10973 among themselves that they may gain thereby. Birds of the raven kind signify those who are blackened by their lusts; or those | |
| 10974 who lack kindly feelings, for the raven did not return when once it had been let loose from the ark. The ostrich which, | |
| 10975 though a bird, cannot fly, and is always on the ground, signifies those who fight God's cause, and at the same time are taken | |
| 10976 up with worldly business. The owl, which sees clearly at night, but cannot see in the daytime, denotes those who are clever | |
| 10977 in temporal affairs, but dull in spiritual matters. The gull, which flies both in the air and swims in the water, signifies | |
| 10978 those who are partial both to Circumcision and to Baptism: or else it denotes those who would fly by contemplation, yet dwell | |
| 10979 in the waters of sensual delights. The hawk, which helps men to seize the prey, is a figure of those who assist the strong | |
| 10980 to prey on the poor. The screech-owl, which seeks its food by night but hides by day, signifies the lustful man who seeks | |
| 10981 to lie hidden in his deeds of darkness. The cormorant, so constituted that it can stay a long time under water, denotes the | |
| 10982 glutton who plunges into the waters of pleasure. The ibis is an African bird with a long beak, and feeds on snakes; and perhaps | |
| 10983 it | |
| 10984 is the same as the stork: it signifies the envious man, who refreshes himself with the ills of others, as with snakes. The | |
| 10985 swan is bright in color, and by the aid of its long neck extracts its food from deep places on land or water: it may denote | |
| 10986 those who seek earthly profit though an external brightness of virtue. The bittern is a bird of the East: it has a long beak, | |
| 10987 and its jaws are furnished with follicules, wherein it stores its food at first, after a time proceeding to digest it: it | |
| 10988 is a | |
| 10989 figure of the miser, who is excessively careful in hoarding up the necessaries of life. The coot [*Douay: 'porphyrion.' St. | |
| 10990 Thomas' description tallies with the coot or moorhen: though of course he is mistaken about the feet differing from one another.] | |
| 10991 has this peculiarity apart from other birds, that it has a webbed foot for swimming, and a cloven foot for walking: for it | |
| 10992 swims like a duck in the water, and walks like a partridge on land: it drinks only when it bites, since it dips all its | |
| 10993 food in water: it is a figure of a man who will not take advice, and does nothing but what is soaked in the water of his own | |
| 10994 will. The heron [*Vulg.: 'herodionem'], commonly called a falcon, signifies those whose "feet are swift to shed blood" ( | |
| 10995 <a class="scripRef" id="FS_Q102_A6-p18.1" href="./asv.html#Ps.13.3" target="asv">Ps. 13:3</a>). The plover [*Here, again, the Douay translators transcribed from the Vulgate: 'charadrion'; 'charadrius' is the generic | |
| 10996 name for all plovers.], which is a garrulous bird, signifies the gossip. The hoopoe, which builds its | |
| 10997 nest on dung, feeds on foetid ordure, and whose song is like a groan, denotes worldly grief which works death in those who | |
| 10998 are unclean. The bat, which flies near the ground, signifies those who being gifted with worldly knowledge, seek none but | |
| 10999 earthly things. Of fowls and quadrupeds those alone were permitted which have the hind-legs longer than the forelegs, so that | |
| 11000 they can leap: whereas those were forbidden which cling rather to the earth: because those who abuse the doctrine of the four | |
| 11001 Evangelists, so that they are not lifted up thereby, are reputed unclean. By the prohibition of blood, fat and nerves, we | |
| 11002 are to understand the forbidding of cruelty, lust, and bravery in committing sin. | |
| 11003 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 1"><a name="38095" shape="rect"><span class="ref">[38095] Iª-IIae q. 102 a. 6 ad 1</span></a> Ad primum | |
| 11004 ergo dicendum quod, sicut supra dictum est, duplex pollutio, vel | |
| 11005 immunditia, observabatur in lege, una quidem culpae, per quam | |
| 11006 polluebatur anima; alia autem corruptionis cuiusdam, per quam | |
| 11007 quodammodo inquinatur corpus. Loquendo igitur de prima immunditia, | |
| 11008 nulla genera ciborum immunda sunt, vel hominem inquinare possunt, | |
| 11009 secundum suam naturam, unde dicitur Matth. XV, <i>non quod intrat | |
| 11010 in os, coinquinat hominem; sed quae procedunt de ore, haec | |
| 11011 coinquinant hominem</i>; et exponitur hoc de peccatis. Possunt | |
| 11012 tamen aliqui cibi per accidens inquinare animam, inquantum scilicet | |
| 11013 contra obedientiam vel votum, vel nimia concupiscentia comeduntur; | |
| 11014 vel inquantum praebent fomentum luxuriae, propter quod aliqui a | |
| 11015 vino et carnibus abstinent. Secundum autem corporalem immunditiam, | |
| 11016 quae est corruptionis cuiusdam, aliquae animalium carnes | |
| 11017 immunditiam habent, vel quia ex rebus immundis nutriuntur, sicut | |
| 11018 porcus; aut immunde conversantur, sicut quaedam animalia sub terra | |
| 11019 habitantia, sicut talpae et mures et alia huiusmodi, unde etiam | |
| 11020 quendam fetorem contrahunt; vel quia eorum carnes, propter | |
| 11021 superfluam umiditatem vel siccitatem, corruptos humores in | |
| 11022 corporibus humanis generant. Et ideo prohibitae sunt eis carnes | |
| 11023 animalium habentium soleas, idest ungulam unam non fissam, propter | |
| 11024 eorum terrestreitatem. Et similiter sunt eis prohibitae carnes | |
| 11025 animalium habentium multas fissuras in pedibus, quia sunt nimis | |
| 11026 cholerica et adusta, sicut carnes leonis et huiusmodi. Et eadem | |
| 11027 ratione prohibitae sunt eis aves quaedam rapaces, quae sunt nimiae | |
| 11028 siccitatis; et quaedam aves aquaticae, propter excessum | |
| 11029 humiditatis. Similiter etiam quidam pisces non habentes pinnulas et | |
| 11030 squamas, ut anguillae et huiusmodi, propter excessum humiditatis. | |
| 11031 Sunt autem eis concessa ad esum animalia ruminantia et findentia | |
| 11032 ungulam, quia habent humores bene digestos, et sunt medie | |
| 11033 complexionata, quia nec sunt nimis humida, quod significant | |
| 11034 ungulae; neque sunt nimis terrestria, cum non habeant ungulam | |
| 11035 continuam, sed fissam. In piscibus etiam concessi sunt eis pisces | |
| 11036 sicciores, quod significatur per hoc quod habent squamas et | |
| 11037 pinnulas, per hoc enim efficitur temperata complexio humida | |
| 11038 piscium. In avibus etiam sunt eis concessae magis temperatae, sicut | |
| 11039 gallinae, perdices, et aliae huiusmodi. Alia ratio fuit in | |
| 11040 detestationem idololatriae. Nam gentiles, et praecipue Aegyptii, | |
| 11041 inter quos erant nutriti, huiusmodi animalia prohibita idolis | |
| 11042 immolabant, vel eis ad maleficia utebantur. Animalia vero quae | |
| 11043 Iudaeis sunt concessa ad esum non comedebant, sed ea tanquam deos | |
| 11044 colebant; vel propter aliam causam ab eis abstinebant, ut supra | |
| 11045 dictum est. Tertia ratio est ad tollendam nimiam diligentiam circa | |
| 11046 cibaria. Et ideo conceduntur illa animalia quae de facili et in | |
| 11047 promptu haberi possunt. Generaliter tamen prohibitus est eis esus | |
| 11048 sanguinis et adipis cuiuslibet animalis. Sanguinis quidem tum ad | |
| 11049 vitandam crudelitatem, ut detestarentur humanum sanguinem | |
| 11050 effundere, sicut supra dictum est. Tum etiam ad vitandum | |
| 11051 idololatriae ritum, quia eorum consuetudo erat ut circa sanguinem | |
| 11052 congregatum adunarentur ad comedendum in honorem idolorum, quibus | |
| 11053 reputabant sanguinem acceptissimum esse. Et ideo dominus mandavit | |
| 11054 quod sanguis effunderetur, et quod pulvere operiretur. Et propter | |
| 11055 hoc etiam prohibitum est eis comedere animalia suffocata vel | |
| 11056 strangulata, quia sanguis eorum non separaretur a carne. Vel quia | |
| 11057 in tali morte animalia multum affliguntur; et dominus voluit eos a | |
| 11058 crudelitate prohibere etiam circa animalia bruta, ut per hoc magis | |
| 11059 recederent a crudelitate hominis, habentes exercitium pietatis | |
| 11060 etiam circa bestias. Adipis etiam esus prohibitus est eis, tum quia | |
| 11061 idololatrae comedebant illum in honorem deorum suorum. Tum etiam | |
| 11062 quia cremabatur in honorem Dei. Tum etiam quia sanguis et adeps non | |
| 11063 generant bonum nutrimentum, quod pro causa inducit Rabbi Moyses. | |
| 11064 Causa autem prohibitionis esus nervorum exprimitur Gen. XXXII, ubi | |
| 11065 dicitur quod <i>non comedunt filii Israel nervum, eo quod tetigerit | |
| 11066 nervum femoris Iacob, et obstupuerit</i>. Figuralis autem ratio | |
| 11067 horum est quia per omnia huiusmodi animalia prohibita designantur | |
| 11068 aliqua peccata, in quorum figuram illa animalia prohibentur. Unde | |
| 11069 dicit Augustinus, in libro contra Faustum, <i>si de porco et agno | |
| 11070 requiratur, utrumque natura mundum est, quia omnis creatura Dei | |
| 11071 bona est, quadam vero significatione, agnus mundus, porcus immundus | |
| 11072 est. Tanquam, si stultum et sapientem diceres, utrumque hoc verbum | |
| 11073 natura vocis et litterarum et syllabarum ex quibus constat, mundum | |
| 11074 est, significatione autem unum est mundum, et aliud immundum</i>. | |
| 11075 Animal enim quod ruminat et ungulam findit, mundum est | |
| 11076 significatione. Quia fissio ungulae significat distinctionem duorum | |
| 11077 testamentorum; vel patris et filii; vel duarum naturarum in | |
| 11078 Christo; vel discretionem boni et mali. Ruminatio autem significat | |
| 11079 meditationem Scripturarum, et sanum intellectum earum. Cuicumque | |
| 11080 autem horum alterum deest, spiritualiter immundus est. Similiter | |
| 11081 etiam in piscibus illi qui habent squamas et pinnulas, | |
| 11082 significatione mundi sunt. Quia per pinnulas significatur vita | |
| 11083 sublimis, vel contemplatio; per squamas autem significatur aspera | |
| 11084 vita; quorum utrumque necessarium est ad munditiam spiritualem. In | |
| 11085 avibus autem specialia quaedam genera prohibentur. In aquila enim, | |
| 11086 quae alte volat, prohibetur superbia. In gryphe autem, qui equis et | |
| 11087 hominibus infestus est, crudelitas potentum prohibetur. In | |
| 11088 haliaeeto autem, qui pascitur minutis avibus, significantur illi | |
| 11089 qui sunt pauperibus molesti. In milvo autem, qui maxime insidiis | |
| 11090 utitur, designantur fraudulenti. In vulture autem, qui sequitur | |
| 11091 exercitum expectans comedere cadavera mortuorum, significantur illi | |
| 11092 qui mortes et seditiones hominum affectant ut inde lucrentur. Per | |
| 11093 animalia corvini generis significantur illi qui sunt voluptatibus | |
| 11094 denigrati, vel qui sunt expertes bonae affectionis, quia corvus, | |
| 11095 semel emissus ab arca, non est reversus. Per struthionem, qui, cum | |
| 11096 sit avis, volare non potest, sed semper est circa terram, | |
| 11097 significantur Deo militantes et se negotiis saecularibus | |
| 11098 implicantes. Nycticorax, quae in nocte acuti est visus, in die | |
| 11099 autem non videt, significat eos qui in temporalibus sunt astuti, in | |
| 11100 spiritualibus hebetes. Larus autem, qui et volat in aere et natat | |
| 11101 in aqua, significat eos qui et circumcisionem et Baptismum | |
| 11102 venerantur, vel significat eos qui per contemplationem volare | |
| 11103 volunt, et tamen vivunt in aquis voluptatum. Accipiter vero, qui | |
| 11104 deservit hominibus ad praedam, significat eos qui ministrant | |
| 11105 potentibus ad depraedandum pauperes. Per bubonem, qui in nocte | |
| 11106 pastum quaerit, de die autem latet, significantur luxuriosi, qui | |
| 11107 occultari quaerunt in nocturnis operibus quae agunt. Mergulus | |
| 11108 autem, cuius natura est ut sub undis diutius immoretur, significat | |
| 11109 gulosos, qui aquis deliciarum se immergunt. Ibis vero avis est in | |
| 11110 Africa habens longum rostrum, quae serpentibus pascitur, et forte | |
| 11111 est idem quod ciconia, et significat invidos, qui de malis aliorum, | |
| 11112 quasi de serpentibus, reficiuntur. Cygnus autem est coloris | |
| 11113 candidi, et longo collo quod habet, ex profunditate terrae vel | |
| 11114 aquae cibum trahit, et potest significare homines qui per | |
| 11115 exteriorem iustitiae candorem lucra terrena quaerunt. Onocrotalus | |
| 11116 autem avis est in partibus orientis, longo rostro, quae in faucibus | |
| 11117 habet quosdam folliculos, in quibus primo cibum reponit, et post | |
| 11118 horam in ventrem mittit, et significat avaros, qui immoderata | |
| 11119 sollicitudine vitae necessaria congregant. Porphyrio autem, praeter | |
| 11120 modum aliarum avium, habet unum pedem latum ad natandum, alium | |
| 11121 fissum ad ambulandum, quia et in aqua natat ut anates, et in terra | |
| 11122 ambulat ut perdices, solo morsu bibit, omnem cibum aqua tingens, et | |
| 11123 significat eos qui nihil ad alterius arbitrium facere volunt, sed | |
| 11124 solum quod fuerit tinctum aqua propriae voluntatis. Per Herodionem | |
| 11125 qui vulgariter falco dicitur, significantur illi quorum pedes sunt | |
| 11126 veloces ad effundendum sanguinem. Charadrius autem, quae est avis | |
| 11127 garrula, significat loquaces. Upupa autem, quae nidificat in | |
| 11128 stercoribus et fetenti pascitur fimo, et gemitum in cantu simulat, | |
| 11129 significat tristitiam saeculi, quae in hominibus immundis mortem | |
| 11130 operatur. Per vespertilionem autem, quae circa terram volitat, | |
| 11131 significantur illi qui, saeculari scientia praediti, sola terrena | |
| 11132 sapiunt. Circa volatilia autem et quadrupedia, illa sola | |
| 11133 conceduntur eis quae posteriora crura habent longiora, ut salire | |
| 11134 possint. Alia vero, quae terrae magis adhaerent, prohibentur, quia | |
| 11135 illi qui abutuntur doctrina quatuor Evangelistarum, ut per eam in | |
| 11136 altum non subleventur, immundi reputantur. In sanguine vero et | |
| 11137 adipe et nervo, intelligitur prohiberi crudelitas, et voluptas, et | |
| 11138 fortitudo ad peccandum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p19"> | |
| 11139 <b>Reply to Objection 2:</b> Men were wont to eat plants and other products of the soil even before the deluge: but the eating of flesh seems to have | |
| 11140 been introduced after the deluge; for it is written ( | |
| 11141 <a class="scripRef" id="FS_Q102_A6-p19.1" href="./asv.html#Gen.9.3" target="asv">Gn. 9:3</a>): "Even as the green herbs have I delivered . . . all" flesh "to you." The reason for this was that the eating of the products | |
| 11142 of the soil savors rather of a simple life; whereas the eating of flesh savors of delicate and over-careful living. For the | |
| 11143 soil gives birth to the herb of its own accord; and such like products of the earth may be had in great quantities with very | |
| 11144 little effort: whereas no small trouble is necessary either to rear or to catch an animal. Consequently God being wishful | |
| 11145 to bring His people back to a more simple way of living, forbade them to eat many kinds of animals, but not those things that | |
| 11146 are produced by the soil. Another reason may be that animals were offered to idols, while the products of the soil were | |
| 11147 not. | |
| 11148 </p><p id="FS_Q102_A6-p20"> The Reply to the Third Objection is clear from what has been said (ad 1).</p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 2"><a name="38096" shape="rect"><span class="ref">[38096] Iª-IIae q. 102 a. 6 ad 2</span></a> Ad secundum | |
| 11149 dicendum quod esus plantarum et aliorum terrae nascentium adfuit | |
| 11150 apud homines etiam ante diluvium, sed esus carnium videtur esse | |
| 11151 post diluvium introductus; dicitur enim Gen. IX, <i>quasi olera | |
| 11152 virentia dedi vobis omnem carnem</i>. Et hoc ideo, quia esus terrae | |
| 11153 nascentium magis pertinet ad quandam simplicitatem vitae; esus | |
| 11154 autem carnium ad quasdam delicias et curiositatem vivendi. Sponte | |
| 11155 enim terra herbam germinat, vel cum modico studio huiusmodi terrae | |
| 11156 nascentia in magna copia procurantur, oportet autem cum magno | |
| 11157 studio animalia vel nutrire, vel etiam capere. Et ideo volens | |
| 11158 dominus populum suum reducere ad simpliciorem victum, multa in | |
| 11159 genere animalium eis prohibuit, non autem in genere terrae | |
| 11160 nascentium. Vel etiam quia animalia immolabantur idolis, non autem | |
| 11161 terrae nascentia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p21"> | |
| 11162 <b>Reply to Objection 4:</b> Although the kid that is slain has no perception of the manner in which its flesh is cooked, yet it would seem to savor of | |
| 11163 heartlessness if the dam's milk, which was intended for the nourishment of her offspring, were served up on the same dish. | |
| 11164 It might also be said that the Gentiles in celebrating the feasts of their idols prepared the flesh of kids in this manner, | |
| 11165 for the purpose of sacrifice or banquet: hence ( | |
| 11166 <a class="scripRef" id="FS_Q102_A6-p21.1" href="./asv.html#Exod.23" target="asv">Ex. 23</a>) after the solemnities to be | |
| 11167 celebrated under the Law had been foretold, it is added: "Thou shalt not boil a kid in the milk of its dam." The figurative | |
| 11168 reason for this prohibition is this: the kid, signifying Christ, on account of "the likeness of sinful flesh" ( | |
| 11169 <a class="scripRef" id="FS_Q102_A6-p21.2" href="./asv.html#Rom.8.3" target="asv">Rom. 8:3</a>), was not to be seethed, i.e. slain, by the Jews, "in the milk of its dam," i.e. during His infancy. Or else it signifies | |
| 11170 that the kid, i.e. the sinner, should not be boiled in the milk of its dam, i.e. should not be cajoled by flattery. | |
| 11171 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 3"><a name="38097" shape="rect"><span class="ref">[38097] Iª-IIae q. 102 a. 6 ad 3</span></a> Ad tertium | |
| 11172 patet responsio ex dictis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p22"> | |
| 11173 <b>Reply to Objection 5:</b> The Gentiles offered their gods the first-fruits, which they held to bring them good luck: or they burnt them for the purpose | |
| 11174 of secrecy. Consequently (the Israelites) were commanded to look upon the fruits of the first three years as unclean: for | |
| 11175 in that country nearly all the trees bear fruit in three years' time; those trees, to wit, that are cultivated either from | |
| 11176 seed, or from a graft, or from a cutting: but it seldom happens that the | |
| 11177 fruit-stones or seeds encased in a pod are sown: since it would take a longer time for these to bear fruit: and the Law considered | |
| 11178 what happened most frequently. The fruits, however, of the fourth year, as being the firstlings of clean fruits, were offered | |
| 11179 to God: and from the fifth year onward they were eaten. | |
| 11180 </p><p id="FS_Q102_A6-p23"> The figurative reason was that this foreshadowed the fact that after the three states of the Law (the first lasting from | |
| 11181 Abraham to David, the second, until they were carried away to Babylon, the third until the time of Christ), the Fruit of the | |
| 11182 Law, i.e. Christ, was to be offered to God. Or again, that we must mistrust our first efforts, on account of their imperfection. | |
| 11183 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 4"><a name="38098" shape="rect"><span class="ref">[38098] Iª-IIae q. 102 a. 6 ad 4</span></a> Ad quartum | |
| 11184 dicendum quod, etsi haedus occisus non sentiat qualiter carnes eius | |
| 11185 coquantur, tamen in animo decoquentis ad quandam crudelitatem | |
| 11186 pertinere videtur si lac matris, quod datum est ei pro nutrimento, | |
| 11187 adhibeatur ad consumptionem carnium ipsius. Vel potest dici quod | |
| 11188 gentiles in solemnitatibus idolorum taliter carnes haedi coquebant, | |
| 11189 ad immolandum vel ad comedendum. Et ideo Exod. XXIII, postquam | |
| 11190 praedictum fuerat de solemnitatibus celebrandis in lege, subditur, | |
| 11191 <i>non coques haedum in lacte matris suae</i>. Figuralis autem | |
| 11192 ratio huius prohibitionis est quia praefigurabatur quod Christus, | |
| 11193 qui est haedus propter similitudinem carnis peccati, non erat a | |
| 11194 Iudaeis coquendus, idest occidendus, in lacte matris, idest tempore | |
| 11195 infantiae. Vel significatur quod haedus idest peccator, non est | |
| 11196 coquendus in lacte matris, idest non est blanditiis | |
| 11197 deliniendus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p24"> | |
| 11198 <b>Reply to Objection 6:</b> It is said of a man in | |
| 11199 <a class="scripRef" id="FS_Q102_A6-p24.1" href="./asv.html#Sir.19.27" target="asv"> Ecclus. 19:27, </a> that "the attire of the body . . . " shows "what he is." Hence the Lord wished His people to be distinguished from other | |
| 11200 nations, not only by the sign of the circumcision, which was in the flesh, but also by a certain difference of attire. Wherefore | |
| 11201 they were forbidden to wear garments woven of woolen and linen together, and for a woman to be clothed with man's apparel, | |
| 11202 or vice versa, for two | |
| 11203 reasons. First, to avoid idolatrous worship. Because the Gentiles, in their religious rites, used garments of this sort, made | |
| 11204 of various materials. Moreover in the worship of Mars, women put on men's armor; while, conversely, in the worship of Venus | |
| 11205 men donned women's attire. The second reason was to preserve them from lust: because the employment of various materials in | |
| 11206 the making of garments signified inordinate union of sexes, while the use of male attire by a woman, or vice versa, has an | |
| 11207 incentive to evil desires, and offers an occasion of lust. The figurative reason is that the prohibition of wearing a garment | |
| 11208 woven of woolen and linen signified that it was forbidden to unite the simplicity of innocence, denoted by wool, with the | |
| 11209 duplicity of malice, betokened by linen. It also signifies that woman is forbidden to presume to teach, or perform other duties | |
| 11210 of men: or that man should not adopt the effeminate manners of a woman. | |
| 11211 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 5"><a name="38099" shape="rect"><span class="ref">[38099] Iª-IIae q. 102 a. 6 ad 5</span></a> Ad quintum | |
| 11212 dicendum quod gentiles fructus primitivos, quos fortunatos | |
| 11213 aestimabant, diis suis offerebant, vel etiam comburebant eos ad | |
| 11214 quaedam magica facienda. Et ideo praeceptum est eis ut fructus | |
| 11215 trium primorum annorum immundos reputarent. In tribus enim annis | |
| 11216 fere omnes arbores terrae illius fructum producunt, quae scilicet | |
| 11217 vel seminando, vel inserendo, vel plantando coluntur. Raro autem | |
| 11218 contingit quod ossa fructuum arboris, vel semina latentia, | |
| 11219 seminentur, haec enim tardius facerent fructum, sed lex respexit ad | |
| 11220 id quod frequentius fit. Poma autem quarti anni, tanquam primitiae | |
| 11221 mundorum fructuum, Deo offerebantur, a quinto autem anno, et | |
| 11222 deinceps, comedebantur. Figuralis autem ratio est quia per hoc | |
| 11223 praefiguratur quod post tres status legis, quorum unus est ab | |
| 11224 Abraham usque ad David, secundus usque ad transmigrationem | |
| 11225 Babylonis, tertius usque ad Christum, erat Christus Deo offerendus, | |
| 11226 qui est fructus legis. Vel quia primordia nostrorum operum debent | |
| 11227 esse nobis suspecta, propter imperfectionem.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p25"> | |
| 11228 <b>Reply to Objection 7:</b> As Jerome says on | |
| 11229 <a class="scripRef" id="FS_Q102_A6-p25.1" href="./asv.html#Matt.23.6" target="asv"> Mat. 23:6, </a> "the Lord commanded them to make violet-colored fringes in the four corners of their garments, so that the Israelites might | |
| 11230 be distinguished from other nations." Hence, in this way, they professed to be Jews: and consequently the very sight of this | |
| 11231 sign reminded them of their law. | |
| 11232 </p><p id="FS_Q102_A6-p26"> When we read: "Thou shalt bind them on thy hand, and they shall be ever before thy eyes [Vulg.: 'they shall be and shall | |
| 11233 move between thy eyes'], the Pharisees gave a false interpretation to these words, and wrote the decalogue of Moses on a parchment, | |
| 11234 and tied it on their foreheads like a wreath, so that it moved in front of their eyes": whereas the intention of the Lord | |
| 11235 in giving this commandment was that they should be bound in their hands, i.e. in their works; and that they | |
| 11236 should be before their eyes, i.e. in their thoughts. The violet-colored fillets which were inserted in their cloaks signify | |
| 11237 the godly intention which should accompany our every deed. It may, however, be said that, because they were a carnal-minded | |
| 11238 and stiff-necked people, it was necessary for them to be stirred by these sensible things to the observance of the Law. | |
| 11239 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 6"><a name="38100" shape="rect"><span class="ref">[38100] Iª-IIae q. 102 a. 6 ad 6</span></a> Ad sextum | |
| 11240 dicendum quod sicut dicitur Eccli. XIX, <i>amictus corporis | |
| 11241 enuntiat de homine</i>. Et ideo voluit dominus ut populus eius | |
| 11242 distingueretur ab aliis populis non solum signo circumcisionis, | |
| 11243 quod erat in carne, sed etiam certa habitus distinctione. Et ideo | |
| 11244 prohibitum fuit eis ne induerentur vestimento ex lana et lino | |
| 11245 contexto, et ne mulier indueretur veste virili, aut e converso, | |
| 11246 propter duo. Primo quidem, ad vitandum idololatriae cultum. | |
| 11247 Huiusmodi enim variis vestibus ex diversis confectis gentiles in | |
| 11248 cultu suorum deorum utebantur. Et etiam in cultu Martis mulieres | |
| 11249 utebantur armis virorum; in cultu autem Veneris e converso viri | |
| 11250 utebantur vestibus mulierum. Alia ratio est ad declinandam | |
| 11251 luxuriam. Nam per commixtiones varias in vestimentis omnis | |
| 11252 inordinata commixtio coitus excluditur. Quod autem mulier induatur | |
| 11253 veste virili, aut e converso, incentivum est concupiscentiae, et | |
| 11254 occasionem libidini praestat. Figuralis autem ratio est quia in | |
| 11255 vestimento contexto ex lana et lino interdicitur coniunctio | |
| 11256 simplicitatis innocentiae, quae figuratur per lanam, et | |
| 11257 subtilitatis malitiae, quae figuratur per linum. Prohibetur etiam | |
| 11258 quod mulier non usurpet sibi doctrinam, vel alia virorum officia; | |
| 11259 vel vir declinet ad mollities mulierum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p27"> | |
| 11260 <b>Reply to Objection 8:</b> Affection in man is twofold: it may be an affection of reason, or it may be an affection of passion. If a man's affection | |
| 11261 be one of reason, it matters not how man behaves to animals, because God has subjected all things to man's power, according | |
| 11262 to | |
| 11263 <a class="scripRef" id="FS_Q102_A6-p27.1" href="./asv.html#Ps.8.8" target="asv"> Ps. 8:8</a>: "Thou hast subjected all things under his feet": and it is in this sense that the Apostle says that "God has no care for | |
| 11264 oxen"; because God does not ask of man what he does | |
| 11265 with oxen or other animals. | |
| 11266 </p><p id="FS_Q102_A6-p28"> But if man's affection be one of passion, then it is moved also in regard to other animals: for since the passion of pity | |
| 11267 is caused by the afflictions of others; and since it happens that even irrational animals are sensible to pain, it is possible | |
| 11268 for the affection of pity to arise in a man with regard to the sufferings of animals. Now it is evident that if a man practice | |
| 11269 a pitiful affection for animals, he is all the more disposed to take pity on his fellow-men: wherefore it | |
| 11270 is written ( | |
| 11271 <a class="scripRef" id="FS_Q102_A6-p28.1" href="./asv.html#Prov.11.10" target="asv">Prov. 11:10</a>): "The just regardeth the lives of his beasts: but the bowels of the wicked are cruel." Consequently the Lord, in order to | |
| 11272 inculcate pity to the Jewish people, who were prone to cruelty, wished them to practice pity even with regard to dumb animals, | |
| 11273 and forbade them to do certain things savoring of cruelty to animals. Hence He prohibited them to "boil a kid in the milk | |
| 11274 of its dam"; and to "muzzle the ox that treadeth out the corn"; and to slay "the dam with her young." | |
| 11275 It may, nevertheless, be also said that these prohibitions were made in hatred of idolatry. For the Egyptians held it to be | |
| 11276 wicked to allow the ox to eat of the grain while threshing the corn. Moreover certain sorcerers were wont to ensnare the mother | |
| 11277 bird with her young during incubation, and to employ them for the purpose of securing fruitfulness and good luck in bringing | |
| 11278 up children: also because it was held to be a good omen to find the mother sitting on her young. | |
| 11279 </p><p id="FS_Q102_A6-p29"> As to the mingling of animals of divers species, the literal reason may have been threefold. The first was to show detestation | |
| 11280 for the idolatry of the Egyptians, who employed various mixtures in worshipping the planets, which produce various effects, | |
| 11281 and on various kinds of things according to their various conjunctions. The second reason was in condemnation of unnatural | |
| 11282 sins. The third reason was the entire removal of all occasions of concupiscence. Because animals of different | |
| 11283 species do not easily breed, unless this be brought about by man; and movements of lust are aroused by seeing such things. | |
| 11284 Wherefore in the Jewish traditions we find it prescribed as stated by Rabbi Moses that men shall turn away their eyes from | |
| 11285 such sights. | |
| 11286 </p><p id="FS_Q102_A6-p30"> The figurative reason for these things is that the necessities of life should not be withdrawn from the ox that treadeth | |
| 11287 the corn, i.e. from the preacher bearing the sheaves of doctrine, as the Apostle states ( | |
| 11288 <a class="scripRef" id="FS_Q102_A6-p30.1" href="./asv.html#iCor.9.4" target="asv">1 Cor. 9:4</a>, seqq.). Again, we should not take the dam with her young: because in certain things we have to keep the spiritual senses, | |
| 11289 i.e. the offspring, and set aside the observance of the letter, i.e. the mother, for instance, in all the ceremonies of the | |
| 11290 Law. It is also | |
| 11291 forbidden that beast of burden, i.e. any of the common people, should be allowed to engender, i.e. to have any connection, | |
| 11292 with animals of another kind, i.e. with Gentiles or Jews. | |
| 11293 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 7"><a name="38101" shape="rect"><span class="ref">[38101] Iª-IIae q. 102 a. 6 ad 7</span></a> Ad septimum | |
| 11294 dicendum quod, sicut Hieronymus dicit, super Matth., <i>dominus | |
| 11295 iussit ut in quatuor angulis palliorum hyacinthinas fimbrias | |
| 11296 facerent, ad populum Israel dignoscendum ab aliis populis</i>. Unde | |
| 11297 per hoc se esse Iudaeos profitebantur, et ideo per aspectum huius | |
| 11298 signi inducebantur in memoriam suae legis. Quod autem dicitur, | |
| 11299 <i>ligabis ea in manu tua, et erunt semper ante oculos tuos, | |
| 11300 Pharisaei male interpretabantur, scribentes in membranis Decalogum | |
| 11301 Moysi, et ligabant in fronte, quasi coronam, ut ante oculos | |
| 11302 moverentur</i>, cum tamen intentio domini mandantis fuerit ut | |
| 11303 ligarentur in manu, idest in operatione; et essent ante oculos, | |
| 11304 idest in meditatione. In hyacinthinis etiam vittis, quae palliis | |
| 11305 inserebantur, significatur caelestis intentio, quae omnibus | |
| 11306 operibus nostris debet adiungi. Potest tamen dici quod, quia | |
| 11307 populus ille carnalis erat et durae cervicis, oportuit etiam per | |
| 11308 huiusmodi sensibilia eos ad legis observantiam excitari.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p31"> | |
| 11309 <b>Reply to Objection 9:</b> All these minglings were forbidden in agriculture; literally, in detestation of idolatry. For the Egyptians in worshipping | |
| 11310 the stars employed various combinations of seeds, animals and garments, in order to represent the various connections of the | |
| 11311 stars. Or else all these minglings were forbidden in detestation of the unnatural vice. | |
| 11312 </p><p id="FS_Q102_A6-p32"> They have, however, a figurative reason. For the prohibition: "Thou shalt not sow thy field with different seeds," is to | |
| 11313 be understood, in the spiritual sense, of the prohibition to sow strange doctrine in the Church, which is a spiritual vineyard. | |
| 11314 Likewise "the field," i.e. the Church, must not be sown "with different seeds," i.e. with Catholic and heretical doctrines. | |
| 11315 Neither is it allowed to plough "with an ox and an ass together"; thus a fool should not accompany a wise man | |
| 11316 in preaching, for one would hinder the other. | |
| 11317 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 8"><a name="38102" shape="rect"><span class="ref">[38102] Iª-IIae q. 102 a. 6 ad 8</span></a> Ad octavum | |
| 11318 dicendum quod affectus hominis est duplex, unus quidem secundum | |
| 11319 rationem; alius vero secundum passionem. Secundum igitur affectum | |
| 11320 rationis, non refert quid homo circa bruta animalia agat, quia | |
| 11321 omnia sunt subiecta eius potestati a Deo, secundum illud Psalmi | |
| 11322 VIII, <i>omnia subiecisti sub pedibus eius</i>. Et secundum hoc | |
| 11323 apostolus dicit quod non est cura Deo de bobus, quia Deus non | |
| 11324 requirit ab homine quid circa boves agat, vel circa alia animalia. | |
| 11325 Quantum vero ad affectum passionis, movetur affectus hominis etiam | |
| 11326 circa alia animalia, quia enim passio misericordiae consurgit ex | |
| 11327 afflictionibus aliorum, contingit autem etiam bruta animalia poenas | |
| 11328 sentire, potest in homine consurgere misericordiae affectus etiam | |
| 11329 circa afflictiones animalium. Proximum autem est ut qui exercetur | |
| 11330 in affectu misericordiae circa animalia, magis ex hoc disponatur ad | |
| 11331 affectum misericordiae circa homines, unde dicitur Prov. XII, | |
| 11332 <i>novit iustus animas iumentorum suorum; viscera autem impiorum | |
| 11333 crudelia</i>. Et ideo ut dominus populum Iudaicum, ad crudelitatem | |
| 11334 pronum, ad misericordiam revocaret, voluit eos exerceri ad | |
| 11335 misericordiam etiam circa bruta animalia, prohibens quaedam circa | |
| 11336 animalia fieri quae ad crudelitatem quandam pertinere videntur. Et | |
| 11337 ideo prohibuit ne coqueretur haedus in lacte matris; et quod non | |
| 11338 alligaretur os bovi trituranti; et quod non occideretur mater cum | |
| 11339 filiis. Quamvis etiam dici possit quod haec prohibita sunt eis in | |
| 11340 detestationem idololatriae. Nam Aegyptii nefarium reputabant ut | |
| 11341 boves triturantes de frugibus comederent. Aliqui etiam malefici | |
| 11342 utebantur matre avis incubante et pullis eius simul captis, ad | |
| 11343 fecunditatem et fortunam circa nutritionem filiorum. Et etiam quia | |
| 11344 in auguriis reputabatur hoc esse fortunatum, quod inveniretur mater | |
| 11345 incubans filiis. Circa commixtionem vero animalium diversae | |
| 11346 speciei, ratio litteralis potuit esse triplex. Una quidem, ad | |
| 11347 detestationem idololatriae Aegyptiorum, qui diversis commixtionibus | |
| 11348 utebantur in servitium planetarum, qui secundum diversas | |
| 11349 coniunctiones habent diversos effectus, et super diversas species | |
| 11350 rerum. Alia ratio est ad excludendum concubitus contra naturam. | |
| 11351 Tertia ratio est ad tollendam universaliter occasionem | |
| 11352 concupiscentiae. Animalia enim diversarum specierum non | |
| 11353 commiscentur de facili ad invicem, nisi hoc per homines procuretur; | |
| 11354 et in aspectu coitus animalium excitatur homini concupiscentiae | |
| 11355 motus. Unde etiam in traditionibus Iudaeorum praeceptum invenitur, | |
| 11356 ut Rabbi Moyses dicit, ut homines avertant oculos ab animalibus | |
| 11357 coeuntibus. Figuralis autem horum ratio est quia bovi trituranti, | |
| 11358 idest praedicatori deferenti segetes doctrinae, non sunt necessaria | |
| 11359 victus subtrahenda; ut apostolus dicit, I ad Cor. IX. Matrem etiam | |
| 11360 non simul debemus tenere cum filiis, quia in quibusdam retinendi | |
| 11361 sunt spirituales sensus, quasi filii, et dimittenda est litteralis | |
| 11362 observantia, quasi mater; sicut in omnibus caeremoniis legis. | |
| 11363 Prohibetur etiam quod iumenta, idest populares homines, non | |
| 11364 faciamus coire, idest coniunctionem habere, cum alterius generis | |
| 11365 animantibus, idest cum gentilibus vel Iudaeis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q102_A6-p33"> | |
| 11366 <b>Reply to Objection 10:</b> [*The Reply to the Tenth Objection is lacking in the codices. The solution given here is found in some editions, and was | |
| 11367 supplied by Nicolai.] Silver and gold were reasonably forbidden ( | |
| 11368 <a class="scripRef" id="FS_Q102_A6-p33.1" href="./asv.html#Deut.7" target="asv">Dt. 7</a>) not as though they were not subject to the power of man, but because, like the idols themselves, all materials out of which | |
| 11369 idols were made, were anathematized as hateful in God's sight. This is clear from the same chapter, where we read further | |
| 11370 on | |
| 11371 ( | |
| 11372 <a class="scripRef" id="FS_Q102_A6-p33.2" href="./asv.html#Deut.7.26" target="asv">Dt. 7:26</a>): "Neither shalt thou bring anything of the idol into thy house, lest thou become an anathema like it." Another reason was | |
| 11373 lest, by taking silver and gold, they should be led by avarice into idolatry to which the Jews were inclined. The other precept | |
| 11374 ( | |
| 11375 <a class="scripRef" id="FS_Q102_A6-p33.3" href="./asv.html#Deut.23" target="asv">Dt. 23</a>) about covering up excretions, was just and becoming, both for the sake of bodily cleanliness; and in order to keep the air | |
| 11376 wholesome; and by reason of the respect due to the tabernacle of the covenant which | |
| 11377 stood in the midst of the camp, wherein the Lord was said to dwell; as is clearly set forth in the same passage, where after | |
| 11378 expressing the command, the reason thereof is at once added, to wit: "For the Lord thy God walketh in the midst of thy camp, | |
| 11379 to deliver thee, and to give up thy enemies to thee, and let thy camp be holy [i.e. clean], and let no uncleanness appear | |
| 11380 therein." The figurative reason for this precept, according to Gregory (Moral. xxxi), is that sins which are the fetid | |
| 11381 excretions of the mind should be covered over by repentance, that we may become acceptable to God, according to | |
| 11382 <a class="scripRef" id="FS_Q102_A6-p33.4" href="./asv.html#Ps.31.1" target="asv"> Ps. 31:1</a>: "Blessed are they whose iniquities are forgiven, and whose sins are covered." Or else according to a gloss, that we should | |
| 11383 recognize the unhappy condition of human nature, and humbly cover and purify the stains of a puffed-up and proud spirit in | |
| 11384 the deep furrow of self-examination. | |
| 11385 </p></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 9"><a name="38103" shape="rect"><span class="ref">[38103] Iª-IIae q. 102 a. 6 ad 9</span></a> Ad nonum | |
| 11386 dicendum quod omnes illae commixtiones in agricultura sunt | |
| 11387 prohibitae, ad litteram, in detestationem idololatriae. Quia | |
| 11388 Aegyptii, in venerationem stellarum, diversas commixtiones | |
| 11389 faciebant et in seminibus et in animalibus et in vestibus, | |
| 11390 repraesentantes diversas coniunctiones stellarum. Vel omnes | |
| 11391 huiusmodi commixtiones variae prohibentur ad detestationem coitus | |
| 11392 contra naturam. Habent tamen figuralem rationem. Quia quod dicitur, | |
| 11393 non seres vineam tuam altero semine, est spiritualiter | |
| 11394 intelligendum, quod in Ecclesia, quae est spiritualis vinea, non | |
| 11395 est seminanda aliena doctrina. Et similiter ager, idest Ecclesia, | |
| 11396 non est seminandus diverso semine, idest Catholica doctrina et | |
| 11397 haeretica. Non est etiam simul arandum in bove et asino, quia | |
| 11398 fatuus sapienti in praedicatione non est sociandus, quia unus | |
| 11399 impedit alium.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q102_A6-p34"> | |
| 11400 <b>Reply to Objection 11:</b> Sorcerers and idolatrous priests made use, in their rites, of the bones and flesh of dead men. Wherefore, in order to extirpate | |
| 11401 the customs of idolatrous worship, the Lord commanded that the priests of inferior degree, who at fixed times served in the | |
| 11402 temple, should not "incur an uncleanness at the death" of anyone except of those who were closely related to them, viz. their | |
| 11403 father or mother, and others thus near of kin to them. But the high-priest | |
| 11404 had always to be ready for the service of the sanctuary; wherefore he was absolutely forbidden to approach the dead, however | |
| 11405 nearly related to him. They were also forbidden to marry a "harlot" or "one that has been put away," or any other than a virgin: | |
| 11406 both on account of the reverence due to the priesthood, the honor of which would seem to be tarnished by such a marriage: | |
| 11407 and for the sake of the children who would be disgraced by the mother's shame: which was most of all to be avoided when the | |
| 11408 priestly dignity was passed on from father to son. Again, they were commanded to shave neither head nor beard, and not to | |
| 11409 make incisions in their flesh, in order to exclude the rites of idolatry. For the priests of the Gentiles shaved both head | |
| 11410 and beard, wherefore it is written ( | |
| 11411 <a class="scripRef" id="FS_Q102_A6-p34.1" href="./asv.html#Bar.6.30" target="asv">Bar 6:30</a>): "Priests sit in their temples having their garments rent, and their heads and beards shaven." Moreover, in worshipping | |
| 11412 their idols "they cut themselves with knives and lancets" | |
| 11413 ( | |
| 11414 <a class="scripRef" id="FS_Q102_A6-p34.2" href="./asv.html#." target="asv">3 Kings 18:28</a>). For this reason the priests of the Old Law were commanded to do the contrary. | |
| 11415 </p><p id="FS_Q102_A6-p35"> The spiritual reason for these things is that priests should be entirely free from dead works, i.e. sins. And they should | |
| 11416 not shave their heads, i.e. set wisdom aside; nor should they shave their beards, i.e. set aside the perfection of wisdom; | |
| 11417 nor rend their garments or cut their flesh, i.e. they should not incur the sin of schism. | |
| 11418 </p></div></div><div class="lat"><p class="latin" title="I-II q. 102 a. 6 ad 11"><a name="38104" shape="rect"><span class="ref">[38104] Iª-IIae q. 102 a. 6 ad 11</span></a> Ad | |
| 11419 undecimum dicendum quod malefici et sacerdotes idolorum utebantur | |
| 11420 in suis ritibus ossibus vel carnibus hominum mortuorum. Et ideo, ad | |
| 11421 extirpandum idololatriae cultum, praecepit dominus ut sacerdotes | |
| 11422 minores, qui per tempora certa ministrabant in sanctuario, non | |
| 11423 inquinarentur in mortibus nisi valde propinquorum, scilicet patris | |
| 11424 et matris et huiusmodi coniunctarum personarum. Pontifex autem | |
| 11425 semper debebat esse paratus ad ministerium sanctuarii, et ideo | |
| 11426 totaliter prohibitus erat ei accessus ad mortuos, quantumcumque | |
| 11427 propinquos. Praeceptum etiam est eis ne ducerent uxorem meretricem | |
| 11428 ac repudiatam, sed virginem. Tum propter reverentiam sacerdotum, | |
| 11429 quorum dignitas quodammodo ex tali coniugio diminui videretur. Tum | |
| 11430 etiam propter filios, quibus esset ad ignominiam turpitudo matris, | |
| 11431 quod maxime tunc erat vitandum, quando sacerdotii dignitas secundum | |
| 11432 successionem generis conferebatur. Praeceptum etiam erat eis ut non | |
| 11433 raderent caput nec barbam, nec in carnibus suis facerent incisuram, | |
| 11434 ad removendum idololatriae ritum. Nam sacerdotes gentilium radebant | |
| 11435 caput et barbam, unde dicitur Baruch VI, <i>sacerdotes sedent | |
| 11436 habentes tunicas scissas, et capita et barbam rasam</i>. Et etiam | |
| 11437 in cultu idolorum incidebant se cultris et lanceolis, ut dicitur | |
| 11438 III regum XVIII. Unde contraria praecepta sunt sacerdotibus veteris | |
| 11439 legis. Spiritualis autem ratio horum est quia sacerdotes omnino | |
| 11440 debent esse immunes ab operibus mortuis, quae sunt opera peccati. | |
| 11441 Et etiam non debent radere caput, idest deponere sapientiam; neque | |
| 11442 deponere barbam, idest sapientiae perfectionem; neque etiam | |
| 11443 scindere vestimenta aut incidere carnes, ut scilicet vitium | |
| 11444 schismatis non incurrant.</p></div></div></div></div> | |
| 11445 <div id="FS_Q103" class="div3"> | |
| 11446 <h3 id="FS_Q103-p0.1">Q. 103. OF THE DURATION OF THE CEREMONIAL PRECEPTS (FOUR ARTICLES)</h3> | |
| 11447 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 11448 <p id="FS_Q103-p2"> We must now consider the duration of the ceremonial precepts: under which head there are four points of inquiry:</p><p id="FS_Q103-p3"><a href="#FS_Q103_A1"> (1) Whether the ceremonial precepts were in existence before the Law?</a></p><p id="FS_Q103-p4"><a href="#FS_Q103_A2"> (2) Whether at the time of the Law the ceremonies of the Old Law had any power of justification?</a></p><p id="FS_Q103-p5"><a href="#FS_Q103_A3"> (3) Whether they ceased at the coming of Christ?</a></p><p id="FS_Q103-p6"><a href="#FS_Q103_A4"> (4) Whether it is a mortal sin to observe them after the coming of Christ?</a></p> | |
| 11449 </div></div><div class="lat"><p class="latin" title="I-II q. 103 pr."><a name="38105" shape="rect"><span class="ref">[38105] Iª-IIae q. 103 pr.</span></a> Deinde | |
| 11450 considerandum est de duratione caeremonialium praeceptorum. Et | |
| 11451 circa hoc quaeruntur quatuor. Primo, utrum praecepta caeremonialia | |
| 11452 fuerint ante legem. Secundo, utrum in lege aliquam virtutem | |
| 11453 habuerint iustificandi. Tertio, utrum cessaverint Christo veniente. | |
| 11454 Quarto, utrum sit peccatum mortale observare ea post Christum.</p></div></div></div> | |
| 11455 <div id="FS_Q103_A1" class="div4"><h4 id="FS_Q103_A1-p0.1">Q. 103. A. 1. Whether the ceremonies of the Law were in existence before the Law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p2"> | |
| 11456 <b>Objection 1:</b> It would seem that the ceremonies of the Law were in existence before the Law. For sacrifices and holocausts were ceremonies | |
| 11457 of the Old Law, as stated above ( | |
| 11458 <a href="#FS_Q101_A4" id="FS_Q103_A1-p2.1" shape="rect">Q[101], A[4]</a>). But sacrifices and holocausts preceded the Law: for it is written ( | |
| 11459 <a class="scripRef" id="FS_Q103_A1-p2.2" href="./asv.html#Gen.4.3" target="asv">Gn. 4:3,4</a>) that "Cain offered, of the fruits of the earth, gifts to the Lord," and that "Abel offered of the firstlings of his flock, | |
| 11460 and of their fat." Noe also "offered | |
| 11461 holocausts" to the Lord ( | |
| 11462 <a class="scripRef" id="FS_Q103_A1-p2.3" href="./asv.html#Gen.18.20" target="asv">Gn. 18:20</a>), and Abraham did in like manner ( | |
| 11463 <a class="scripRef" id="FS_Q103_A1-p2.4" href="./asv.html#Gen.22.13" target="asv">Gn. 22:13</a>). Therefore the ceremonies of the Old Law preceded the Law. | |
| 11464 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 arg. 1"><a name="38106" shape="rect"><span class="ref">[38106] Iª-IIae q. 103 a. 1 arg. 1</span></a> Ad primum | |
| 11465 sic proceditur. Videtur quod caeremoniae legis fuerint ante legem. | |
| 11466 Sacrificia enim et holocausta pertinent ad caeremonias veteris | |
| 11467 legis, ut supra dictum est. Sed sacrificia et holocausta fuerunt | |
| 11468 ante legem. Dicitur enim Gen. IV, quod <i>Cain obtulit de fructibus | |
| 11469 terrae munera domino; Abel autem obtulit de primogenitis gregis | |
| 11470 sui, et de adipibus eorum</i>. Noe etiam obtulit holocausta domino, | |
| 11471 ut dicitur Gen. VIII; et Abraham similiter, ut dicitur Gen. XXII. | |
| 11472 Ergo caeremoniae veteris legis fuerunt ante legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p3"> | |
| 11473 <b>Objection 2:</b> Further, the erecting and consecrating of the altar were part of the ceremonies relating to holy things. But these preceded | |
| 11474 the Law. For we read ( | |
| 11475 <a class="scripRef" id="FS_Q103_A1-p3.1" href="./asv.html#Gen.13.18" target="asv">Gn. 13:18</a>) that "Abraham . . . built . . . an altar to the Lord"; and ( | |
| 11476 <a class="scripRef" id="FS_Q103_A1-p3.2" href="./asv.html#Gen.28.18" target="asv">Gn. 28:18</a>) that "Jacob . . . took the stone . . . and set it up for a title, pouring oil upon the top of it." Therefore the legal ceremonies | |
| 11477 preceded the Law. | |
| 11478 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 arg. 2"><a name="38107" shape="rect"><span class="ref">[38107] Iª-IIae q. 103 a. 1 arg. 2</span></a> Praeterea, | |
| 11479 ad caeremonias sacrorum pertinet constructio altaris, et eius | |
| 11480 inunctio. Sed ista fuerunt ante legem. Legitur enim Gen. XIII, quod | |
| 11481 Abraham aedificavit altare domino; et de Iacob dicitur Gen. XXVIII, | |
| 11482 quod <i>tulit lapidem et erexit in titulum fundens oleum | |
| 11483 desuper</i>. Ergo caeremoniae legales fuerunt ante legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p4"> | |
| 11484 <b>Objection 3:</b> Further, the first of the legal sacraments seems to have been circumcision. But circumcision preceded the Law, as appears | |
| 11485 from | |
| 11486 <a class="scripRef" id="FS_Q103_A1-p4.1" href="./asv.html#Gen.17" target="asv">Gn. 17</a>. In like manner the priesthood preceded the Law; for it is written ( | |
| 11487 <a class="scripRef" id="FS_Q103_A1-p4.2" href="./asv.html#Gen.14.18" target="asv">Gn. 14:18</a>) that "Melchisedech . . . was the priest of the most high God." Therefore the sacramental ceremonies preceded the Law. | |
| 11488 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 arg. 3"><a name="38108" shape="rect"><span class="ref">[38108] Iª-IIae q. 103 a. 1 arg. 3</span></a> Praeterea, | |
| 11489 inter sacramenta legalia primum videtur fuisse circumcisio. Sed | |
| 11490 circumcisio fuit ante legem, ut patet Gen. XVII. Similiter etiam | |
| 11491 sacerdotium fuit ante legem, dicitur enim Gen. XIV, quod | |
| 11492 Melchisedech erat sacerdos Dei summi. Ergo caeremoniae | |
| 11493 sacramentorum fuerunt ante legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p5"> | |
| 11494 <b>Objection 4:</b> Further, the distinction of clean from unclean animals belongs to the ceremonies of observances, as stated above (Q[100], | |
| 11495 2, A[6], ad 1). But this distinction preceded the Law; for it is written ( | |
| 11496 <a class="scripRef" id="FS_Q103_A1-p5.1" href="./asv.html#Gen.7.2" target="asv">Gn. 7:2,3</a>): "Of all clean beasts take seven and seven . . . but of the beasts that are unclean, two and two." Therefore the legal ceremonies | |
| 11497 preceded the Law. | |
| 11498 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 arg. 4"><a name="38109" shape="rect"><span class="ref">[38109] Iª-IIae q. 103 a. 1 arg. 4</span></a> Praeterea, | |
| 11499 discretio mundorum animalium ab immundis pertinet ad caeremonias | |
| 11500 observantiarum, ut supra dictum est. Sed talis discretio fuit ante | |
| 11501 legem, dicitur enim Gen. VII, <i>ex omnibus mundis animalibus tolle | |
| 11502 septena et septena; de animantibus vero immundis, duo et duo</i>. | |
| 11503 Ergo caeremoniae legales fuerunt ante legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p6"> | |
| 11504 <b>On the contrary,</b> It is written ( | |
| 11505 <a class="scripRef" id="FS_Q103_A1-p6.1" href="./asv.html#Deut.6.1" target="asv">Dt. 6:1</a>): "These are the precepts and ceremonies . . . which the Lord your God commanded that I should teach you." But they would | |
| 11506 not have needed to be taught about these things, if the aforesaid ceremonies had been already in existence. Therefore the | |
| 11507 legal ceremonies did not precede the Law. | |
| 11508 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 s. c."><a name="38110" shape="rect"><span class="ref">[38110] Iª-IIae q. 103 a. 1 s. c.</span></a> Sed contra | |
| 11509 est quod dicitur Deut. VI, <i>haec sunt praecepta et caeremoniae | |
| 11510 quae mandavit dominus Deus vester ut docerem vos</i>. Non autem | |
| 11511 indiguissent super his doceri, si prius praedictae caeremoniae | |
| 11512 fuissent. Ergo caeremoniae legis non fuerunt ante legem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p7"> | |
| 11513 <b>I answer that,</b> As is clear from what has been said ( | |
| 11514 <a href="#FS_Q101_A2" id="FS_Q103_A1-p7.1" shape="rect">Q[101], A[2]</a>; | |
| 11515 <a href="#FS_Q102_A2" id="FS_Q103_A1-p7.2" shape="rect"> Q[102] , A[2]</a>), the legal ceremonies were ordained for a double purpose; the worship of God, and the foreshadowing of Christ. Now whoever | |
| 11516 worships God must needs worship Him by means of certain fixed things pertaining to external worship. But the fixing of the | |
| 11517 divine worship belongs to the ceremonies; just as the determining of our relations with our | |
| 11518 neighbor is a matter determined by the judicial precepts, as stated above ( | |
| 11519 <a href="#FS_Q99_A4" id="FS_Q103_A1-p7.3" shape="rect">Q[99], A[4]</a>). Consequently, as among men in general there were certain judicial precepts, not indeed established by Divine authority, | |
| 11520 but ordained by human reason; so also there were some ceremonies fixed, not by the authority of any law, but according to | |
| 11521 the will and devotion of those that worship God. Since, however, even before the Law some of the leading men were gifted with | |
| 11522 the spirit of | |
| 11523 prophecy, it is to be believed that a heavenly instinct, like a private law, prompted them to worship God in a certain definite | |
| 11524 way, which would be both in keeping with the interior worship, and a suitable token of Christ's mysteries, which were foreshadowed | |
| 11525 also by other things that they did, according to | |
| 11526 <a class="scripRef" id="FS_Q103_A1-p7.4" href="./asv.html#iCor.10.11" target="asv">1 Cor. 10:11</a>: "All . . . things happened to them in figure." Therefore there were some ceremonies before the Law, but they were not legal | |
| 11527 ceremonies, because they were not as yet established | |
| 11528 by legislation. | |
| 11529 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 co."><a name="38111" shape="rect"><span class="ref">[38111] Iª-IIae q. 103 a. 1 co.</span></a> Respondeo | |
| 11530 dicendum quod, sicut ex dictis patet, caeremoniae legis ad duo | |
| 11531 ordinabantur, scilicet ad cultum Dei, et ad figurandum Christum. | |
| 11532 Quicumque autem colit Deum, oportet quod per aliqua determinata eum | |
| 11533 colat, quae ad exteriorem cultum pertinent. Determinatio autem | |
| 11534 divini cultus ad caeremonias pertinet; sicut etiam determinatio | |
| 11535 eorum per quae ordinamur ad proximum, pertinet ad praecepta | |
| 11536 iudicialia; ut supra dictum est. Et ideo sicut inter homines | |
| 11537 communiter erant aliqua iudicialia, non tamen ex auctoritate legis | |
| 11538 divinae instituta, sed ratione hominum ordinata; ita etiam erant | |
| 11539 quaedam caeremoniae, non quidem ex auctoritate alicuius legis | |
| 11540 determinatae, sed solum secundum voluntatem et devotionem hominum | |
| 11541 Deum colentium. Sed quia etiam ante legem fuerunt quidam viri | |
| 11542 praecipui prophetico spiritu pollentes, credendum est quod ex | |
| 11543 instinctu divino, quasi ex quadam privata lege, inducerentur ad | |
| 11544 aliquem certum modum colendi Deum, qui et conveniens esset | |
| 11545 interiori cultui, et etiam congrueret ad significandum Christi | |
| 11546 mysteria, quae figurabantur etiam per alia eorum gesta, secundum | |
| 11547 illud I ad Cor. X, <i>omnia in figuram contingebant illis</i>. | |
| 11548 Fuerunt igitur ante legem quaedam caeremoniae, non tamen | |
| 11549 caeremoniae legis, quia non erant per aliquam legislationem | |
| 11550 institutae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p8"> | |
| 11551 <b>Reply to Objection 1:</b> The patriarchs offered up these oblations, sacrifices and holocausts previously to the Law, out of a certain devotion of | |
| 11552 their own will, according as it seemed proper to them to offer up in honor of God those things which they had received from | |
| 11553 Him, and thus to testify that they worshipped God Who is the beginning and end of all. | |
| 11554 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 ad 1"><a name="38112" shape="rect"><span class="ref">[38112] Iª-IIae q. 103 a. 1 ad 1</span></a> Ad primum | |
| 11555 ergo dicendum quod huiusmodi oblationes et sacrificia et holocausta | |
| 11556 offerebant antiqui ante legem ex quadam devotione propriae | |
| 11557 voluntatis, secundum quod eis videbatur conveniens ut in rebus quas | |
| 11558 a Deo acceperant, quas in reverentiam divinam offerrent, | |
| 11559 protestarentur se colere Deum, qui est omnium principium et | |
| 11560 finis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p9"> | |
| 11561 <b>Reply to Objection 2:</b> They also established certain sacred things, because they thought that the honor due to God demanded that certain places | |
| 11562 should be set apart from others for the purpose of divine worship. | |
| 11563 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 ad 2"><a name="38113" shape="rect"><span class="ref">[38113] Iª-IIae q. 103 a. 1 ad 2</span></a> Ad secundum | |
| 11564 dicendum quod etiam sacra quaedam instituerunt, quia videbatur eis | |
| 11565 conveniens ut in reverentiam divinam essent aliqua loca ab aliis | |
| 11566 discreta, divino cultui mancipata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p10"> | |
| 11567 <b>Reply to Objection 3:</b> The sacrament of circumcision was established by command of God before the Law. Hence it cannot be called a sacrament of | |
| 11568 the Law as though it were an institution of the Law, but only as an observance included in the Law. Hence Our Lord said ( | |
| 11569 <a class="scripRef" id="FS_Q103_A1-p10.1" href="./asv.html#John.7.20" target="asv">Jn. 7:20</a>) that circumcision was "not of Moses, but of his fathers." Again, among those who worshipped God, the priesthood was in existence | |
| 11570 before the Law by human appointment, for the Law | |
| 11571 allotted the priestly dignity to the firstborn. | |
| 11572 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 ad 3"><a name="38114" shape="rect"><span class="ref">[38114] Iª-IIae q. 103 a. 1 ad 3</span></a> Ad tertium | |
| 11573 dicendum quod sacramentum circumcisionis praecepto divino fuit | |
| 11574 statutum ante legem. Unde non potest dici sacramentum legis quasi | |
| 11575 in lege institutum, sed solum quasi in lege observatum. Et hoc est | |
| 11576 quod dominus dicit, Ioan. VII, <i>circumcisio non ex Moyse est, sed | |
| 11577 ex patribus eius</i>. Sacerdotium etiam erat ante legem apud | |
| 11578 colentes Deum, secundum humanam determinationem, quia hanc | |
| 11579 dignitatem primogenitis attribuebant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A1-p11"> | |
| 11580 <b>Reply to Objection 4:</b> The distinction of clean from unclean animals was in vogue before the Law, not with regard to eating them, since it is written | |
| 11581 ( | |
| 11582 <a class="scripRef" id="FS_Q103_A1-p11.1" href="./asv.html#Gen.9.3" target="asv">Gn. 9:3</a>): "Everything that moveth and liveth shall be meat for you": but only as to the offering of sacrifices because they used | |
| 11583 only certain animals for that purpose. If, however, they did make any distinction in regard to eating; it was not that it | |
| 11584 was considered illegal to eat such animals, since this was not forbidden by | |
| 11585 any law, but from dislike or custom: thus even now we see that certain foods are looked upon with disgust in some countries, | |
| 11586 while people partake of them in others. | |
| 11587 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 1 ad 4"><a name="38115" shape="rect"><span class="ref">[38115] Iª-IIae q. 103 a. 1 ad 4</span></a> Ad quartum | |
| 11588 dicendum quod distinctio mundorum animalium et immundorum non fuit | |
| 11589 ante legem quantum ad esum, cum dictum sit Gen. IX, <i>omne quod | |
| 11590 movetur et vivit, erit vobis in cibum</i>, sed solum quantum ad | |
| 11591 sacrificiorum oblationem, quia de quibusdam determinatis animalibus | |
| 11592 sacrificia offerebant. Si tamen quantum ad esum erat aliqua | |
| 11593 discretio animalium, hoc non erat quia esus illorum reputaretur | |
| 11594 illicitus, cum nulla lege esset prohibitus, sed propter | |
| 11595 abominationem vel consuetudinem, sicut et nunc videmus quod aliqua | |
| 11596 cibaria sunt in aliquibus terris abominabilia, quae in aliis | |
| 11597 comeduntur.</p></div></div></div><div id="FS_Q103_A2" class="div4"><h4 id="FS_Q103_A2-p0.1">Q. 103. A. 2. Whether, at the time of the Law, the ceremonies of the Old Law had any power of justification?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p2"> | |
| 11598 <b>Objection 1:</b> It would seem that the ceremonies of the Old Law had the power of justification at the time of the Law. Because expiation | |
| 11599 from sin and consecration pertains to justification. But it is written ( | |
| 11600 <a class="scripRef" id="FS_Q103_A2-p2.1" href="./asv.html#Exod.39.21" target="asv">Ex. 39:21</a>) that the priests and their apparel were consecrated by the sprinkling of blood and the anointing of oil; and ( | |
| 11601 <a class="scripRef" id="FS_Q103_A2-p2.2" href="./asv.html#Lev.16.16" target="asv">Lev. 16:16</a>) that, by sprinkling the blood of the calf, the priest expiated "the sanctuary from the | |
| 11602 uncleanness of the children of Israel, and from their transgressions and . . . their sins." Therefore the ceremonies of the | |
| 11603 Old Law had the power of justification. | |
| 11604 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 arg. 1"><a name="38116" shape="rect"><span class="ref">[38116] Iª-IIae q. 103 a. 2 arg. 1</span></a> Ad | |
| 11605 secundum sic proceditur. Videtur quod caeremoniae veteris legis | |
| 11606 habuerint virtutem iustificandi tempore legis. Expiatio enim a | |
| 11607 peccato, et consecratio hominis, ad iustificationem pertinent, sed | |
| 11608 Exod. XXIX, dicitur quod per aspersionem sanguinis et inunctionem | |
| 11609 olei consecrabantur sacerdotes et vestes eorum; et Levit. XVI, | |
| 11610 dicitur quod sacerdos per aspersionem sanguinis vituli <i>expiabat | |
| 11611 sanctuarium ab immunditiis filiorum Israel, et a praevaricationibus | |
| 11612 eorum atque peccatis</i>. Ergo caeremoniae veteris legis habebant | |
| 11613 virtutem iustificandi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p3"> | |
| 11614 <b>Objection 2:</b> Further, that by which man pleases God pertains to justification, according to | |
| 11615 <a class="scripRef" id="FS_Q103_A2-p3.1" href="./asv.html#Ps.10.8" target="asv"> Ps. 10:8</a>: "The Lord is just and hath loved justice." But some pleased God by means of ceremonies, according to | |
| 11616 <a class="scripRef" id="FS_Q103_A2-p3.2" href="./asv.html#Lev.10.19" target="asv"> Lev. 10:19</a>: "How could I . . . please the Lord in the ceremonies, having a sorrowful heart?" Therefore the ceremonies of the Old Law | |
| 11617 had the power of justification. | |
| 11618 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 arg. 2"><a name="38117" shape="rect"><span class="ref">[38117] Iª-IIae q. 103 a. 2 arg. 2</span></a> Praeterea, | |
| 11619 id per quod homo placet Deo, ad iustitiam pertinet; secundum illud | |
| 11620 Psalmi X, <i>iustus dominus, et iustitias dilexit</i>, sed per | |
| 11621 caeremonias aliqui Deo placebant, secundum illud Levit. X, | |
| 11622 <i>quomodo potui placere domino in caeremoniis mente lugubri?</i> | |
| 11623 Ergo caeremoniae veteris legis habebant virtutem iustificandi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p4"> | |
| 11624 <b>Objection 3:</b> Further, things relating to the divine worship regard the soul rather than the body, according to | |
| 11625 <a class="scripRef" id="FS_Q103_A2-p4.1" href="./asv.html#Ps.18.8" target="asv"> Ps. 18:8</a>: "The Law of the Lord is unspotted, converting souls." But the leper was cleansed by means of the ceremonies of the Old Law, | |
| 11626 as stated in | |
| 11627 <a class="scripRef" id="FS_Q103_A2-p4.2" href="./asv.html#Lev.14" target="asv">Lev. 14</a>. Much more therefore could the ceremonies of the Old Law cleanse the soul by justifying it. | |
| 11628 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 arg. 3"><a name="38118" shape="rect"><span class="ref">[38118] Iª-IIae q. 103 a. 2 arg. 3</span></a> Praeterea, | |
| 11629 ea quae sunt divini cultus magis pertinent ad animam quam ad | |
| 11630 corpus; secundum illud Psalmi XVIII, <i>lex domini immaculata, | |
| 11631 convertens animas</i>. Sed per caeremonias veteris legis mundabatur | |
| 11632 leprosus, ut dicitur Levit. XIV. Ergo multo magis caeremoniae | |
| 11633 veteris legis poterant mundare animam, iustificando.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p5"> | |
| 11634 <b>On the contrary,</b> The Apostle says ( | |
| 11635 <a class="scripRef" id="FS_Q103_A2-p5.1" href="./asv.html#Gal.2" target="asv">Gal. 2</a>) [*The first words of the quotation are from 3:21: St. Thomas probably quoting from memory, substituted them for 2:21, which | |
| 11636 runs thus: 'If justice be by the Law, then Christ died in vain.']: "If there had been a law given which could justify [Vulg.: | |
| 11637 'give life'], Christ died in vain," i.e. without cause. But this is inadmissible. Therefore the ceremonies of the Old Law | |
| 11638 did not confer justice. | |
| 11639 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 s. c."><a name="38119" shape="rect"><span class="ref">[38119] Iª-IIae q. 103 a. 2 s. c.</span></a> Sed contra | |
| 11640 est quod apostolus dicit, Galat. II, <i>si data esset lex quae | |
| 11641 posset iustificare, Christus gratis mortuus esset</i>, idest sine | |
| 11642 causa. Sed hoc est inconveniens. Ergo caeremoniae veteris legis non | |
| 11643 iustificabant.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q103_A2-p6"> | |
| 11644 <b>I answer that,</b> As stated above ( | |
| 11645 <a href="#FS_Q102_A5" id="FS_Q103_A2-p6.1" shape="rect">Q[102], A[5]</a>, ad 4), a twofold uncleanness was distinguished in the Old Law. One was spiritual and is the uncleanness of sin. The other | |
| 11646 was corporal, which rendered a man unfit for divine worship; thus a leper, or anyone that touched carrion, was said to be | |
| 11647 unclean: and thus uncleanness was nothing but a kind of irregularity. From this uncleanness, then, the ceremonies of the Old | |
| 11648 Law had the power to cleanse: | |
| 11649 because they were ordered by the Law to be employed as remedies for the removal of the aforesaid uncleannesses which were | |
| 11650 contracted in consequence of the prescription of the Law. Hence the Apostle says ( | |
| 11651 <a class="scripRef" id="FS_Q103_A2-p6.2" href="./asv.html#Heb.9.13" target="asv">Heb. 9:13</a>) that "the blood of goats and of oxen, and the ashes of a heifer, being sprinkled, sanctify such as are defiled, to the cleansing | |
| 11652 of the flesh." And just as this uncleanness which was washed away by such like ceremonies, affected the flesh rather than | |
| 11653 the soul, so | |
| 11654 also the ceremonies themselves are called by the Apostle shortly before ( | |
| 11655 <a class="scripRef" id="FS_Q103_A2-p6.3" href="./asv.html#Heb.9.10" target="asv">Heb. 9:10</a>) justices of the flesh: "justices of the flesh," says he, "being laid on them until the time of correction." | |
| 11656 </p><p id="FS_Q103_A2-p7"> On the other hand, they had no power of cleansing from uncleanness of the soul, i.e. from the uncleanness of sin. The reason | |
| 11657 of this was that at no time could there be expiation from sin, except through Christ, "Who taketh away the sins [Vulg.: 'sin'] | |
| 11658 of the world" ( | |
| 11659 <a class="scripRef" id="FS_Q103_A2-p7.1" href="./asv.html#John.1.29" target="asv">Jn. 1:29</a>). And since the mystery of Christ's Incarnation and Passion had not yet really taken place, those ceremonies of the Old Law | |
| 11660 could not really contain in themselves a power flowing from | |
| 11661 Christ already incarnate and crucified, such as the sacraments of the New Law contain. Consequently they could not cleanse | |
| 11662 from sin: thus the Apostle says ( | |
| 11663 <a class="scripRef" id="FS_Q103_A2-p7.2" href="./asv.html#Heb.10.4" target="asv">Heb. 10:4</a>) that "it is impossible that with the blood of oxen and goats sin should be taken away"; and for this reason he calls them | |
| 11664 ( | |
| 11665 <a class="scripRef" id="FS_Q103_A2-p7.3" href="./asv.html#Gal.4.9" target="asv">Gal. 4:9</a>) "weak and needy elements": weak indeed, because they cannot take away sin; but this weakness results from their being needy, | |
| 11666 i.e. from the fact that they do | |
| 11667 not contain grace within themselves. | |
| 11668 </p><p id="FS_Q103_A2-p8"> However, it was possible at the time of the Law, for the minds of the faithful, to be united by faith to Christ incarnate | |
| 11669 and crucified; so that they were justified by faith in Christ: of which faith the observance of these ceremonies was a sort | |
| 11670 of profession, inasmuch as they foreshadowed Christ. Hence in the Old Law certain sacrifices were offered up for sins, not | |
| 11671 as though the sacrifices themselves washed sins away, but because they were professions of faith which cleansed | |
| 11672 from sin. In fact, the Law itself implies this in the terms employed: for it is written ( | |
| 11673 <a class="scripRef" id="FS_Q103_A2-p8.1" href="./asv.html#Lev.4.26" target="asv">Lev. 4:26</a>; 5:16) that in offering the sacrifice for sin "the priest shall pray for him . . . and it shall be forgiven him," as though | |
| 11674 the sin were forgiven, not in virtue of the sacrifices, but through the faith and devotion of those who offered them. It must | |
| 11675 be observed, however, that the very fact that the ceremonies of the Old Law washed away uncleanness of the body, was a figure | |
| 11676 of | |
| 11677 that expiation from sins which was effected by Christ. | |
| 11678 </p><p id="FS_Q103_A2-p9"> It is therefore evident that under the state of the Old Law the ceremonies had no power of justification.</p></div></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 co."><a name="38120" shape="rect"><span class="ref">[38120] Iª-IIae q. 103 a. 2 co.</span></a> Respondeo | |
| 11679 dicendum quod, sicut supra dictum est, in veteri lege duplex | |
| 11680 immunditia observabatur. Una quidem spiritualis, quae est | |
| 11681 immunditia culpae. Alia vero corporalis, quae tollebat idoneitatem | |
| 11682 ad cultum divinum, sicut leprosus dicebatur immundus, vel ille qui | |
| 11683 tangebat aliquod morticinum, et sic immunditia nihil aliud erat | |
| 11684 quam irregularitas quaedam. Ab hac igitur immunditia caeremoniae | |
| 11685 veteris legis habebant virtutem emundandi, quia huiusmodi | |
| 11686 caeremoniae erant quaedam remedia adhibita ex ordinatione legis ad | |
| 11687 tollendas praedictas immunditias ex statuto legis inductas. Et ideo | |
| 11688 apostolus dicit, ad Heb. IX, quod <i>sanguis hircorum et taurorum, | |
| 11689 et cinis vitulae aspersus, inquinatos sanctificat ad emundationem | |
| 11690 carnis</i>. Et sicut ista immunditia quae per huiusmodi caeremonias | |
| 11691 emundabatur, erat magis carnis quam mentis; ita etiam ipsae | |
| 11692 caeremoniae iustitiae carnis dicuntur ab ipso apostolo, parum | |
| 11693 supra, <i>iustitiis, inquit, carnis usque ad tempus correctionis | |
| 11694 impositis</i>. Ab immunditia vero mentis, quae est immunditia | |
| 11695 culpae, non habebant virtutem expiandi. Et hoc ideo quia expiatio a | |
| 11696 peccatis nunquam fieri potuit nisi per Christum, qui tollit peccata | |
| 11697 mundi, ut dicitur Ioan. I, et quia mysterium incarnationis et | |
| 11698 passionis Christi nondum erat realiter peractum, illae veteris | |
| 11699 legis caeremoniae non poterant in se continere realiter virtutem | |
| 11700 profluentem a Christo incarnato et passo, sicut continent | |
| 11701 sacramenta novae legis. Et ideo non poterant a peccato mundare, | |
| 11702 sicut apostolus dicit, ad Heb. X, quod <i>impossibile est sanguine | |
| 11703 taurorum aut hircorum auferri peccata</i>. Et hoc est quod, Gal. | |
| 11704 IV, apostolus vocat ea egena et infirma elementa, infirma quidem, | |
| 11705 quia non possunt a peccato mundare; sed haec infirmitas provenit ex | |
| 11706 eo quod sunt egena, idest eo quod non continent in se gratiam. | |
| 11707 Poterat autem mens fidelium, tempore legis, per fidem coniungi | |
| 11708 Christo incarnato et passo, et ita ex fide Christi iustificabantur. | |
| 11709 Cuius fidei quaedam protestatio erat huiusmodi caeremoniarum | |
| 11710 observatio, inquantum erant figura Christi. Et ideo pro peccatis | |
| 11711 offerebantur sacrificia quaedam in veteri lege, non quia ipsa | |
| 11712 sacrificia a peccato emundarent, sed quia erant quaedam | |
| 11713 protestationes fidei, quae a peccato mundabat. Et hoc etiam ipsa | |
| 11714 lex innuit ex modo loquendi, dicitur enim Levit. IV et V, quod in | |
| 11715 oblatione hostiarum pro peccato orabit pro eo sacerdos, et | |
| 11716 dimittetur ei; quasi peccatum dimittatur non ex vi sacrificiorum, | |
| 11717 sed ex fide et devotione offerentium. Sciendum est tamen quod hoc | |
| 11718 ipsum quod veteris legis caeremoniae a corporalibus immunditiis | |
| 11719 expiabant, erat in figura expiationis a peccatis quae fit per | |
| 11720 Christum. Sic igitur patet quod caeremoniae in statu veteris legis | |
| 11721 non habebant virtutem iustificandi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p10"> | |
| 11722 <b>Reply to Objection 1:</b> That sanctification of priests and their sons, and of their apparel or of anything else belonging to them, by sprinkling | |
| 11723 them with blood, had no other effect but to appoint them to the divine worship, and to remove impediments from them, "to the | |
| 11724 cleansing of the flesh," as the Apostle states ( | |
| 11725 <a class="scripRef" id="FS_Q103_A2-p10.1" href="./asv.html#Heb.9.13" target="asv">Heb. 9:13</a>) in token of that sanctification whereby "Jesus" sanctified "the people by His own blood" ( | |
| 11726 <a class="scripRef" id="FS_Q103_A2-p10.2" href="./asv.html#Heb.13.12" target="asv">Heb. 13:12</a>). | |
| 11727 Moreover, the expiation must be understood as referring to the removal of these bodily uncleannesses, not to the forgiveness | |
| 11728 of sin. Hence even the sanctuary which could not be the subject of sin is stated to be expiated. | |
| 11729 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 ad 1"><a name="38121" shape="rect"><span class="ref">[38121] Iª-IIae q. 103 a. 2 ad 1</span></a> Ad primum | |
| 11730 ergo dicendum quod illa sanctificatio sacerdotum et filiorum eius, | |
| 11731 et vestium ipsorum, vel quorumcumque aliorum, per aspersionem | |
| 11732 sanguinis, nihil aliud erat quam deputatio ad divinum cultum, et | |
| 11733 remotio impedimentorum ad emundationem carnis, ut apostolus dicit; | |
| 11734 in praefigurationem illius sanctificationis qua Iesus per suum | |
| 11735 sanguinem sanctificavit populum. Expiatio etiam ad remotionem | |
| 11736 huiusmodi corporalium immunditiarum referenda est, non ad | |
| 11737 remotionem culpae. Unde etiam sanctuarium expiari dicitur, quod | |
| 11738 culpae subiectum esse non poterat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p11"> | |
| 11739 <b>Reply to Objection 2:</b> The priests pleased God in the ceremonies by their obedience and devotion, and by their faith in the reality foreshadowed; | |
| 11740 not by reason of the things considered in themselves. | |
| 11741 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 ad 2"><a name="38122" shape="rect"><span class="ref">[38122] Iª-IIae q. 103 a. 2 ad 2</span></a> Ad secundum | |
| 11742 dicendum quod sacerdotes placebant Deo in caeremoniis propter | |
| 11743 obedientiam et devotionem et fidem rei praefiguratae, non autem | |
| 11744 propter ipsas res secundum se consideratas.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A2-p12"> | |
| 11745 <b>Reply to Objection 3:</b> Those ceremonies which were prescribed in the cleansing of a leper, were not ordained for the purpose of taking away the | |
| 11746 defilement of leprosy. This is clear from the fact that these ceremonies were not applied to a man until he was already healed: | |
| 11747 hence it is written ( | |
| 11748 <a class="scripRef" id="FS_Q103_A2-p12.1" href="./asv.html#Lev.14.3" target="asv">Lev. 14:3,4</a>) that the priest, "going out of the camp, when he shall find that the leprosy is cleansed, shall command him that is to be | |
| 11749 purified to offer," etc.; whence it is evident | |
| 11750 that the priest was appointed the judge of leprosy, not before, but after cleansing. But these ceremonies were employed for | |
| 11751 the purpose of taking away the uncleanness of irregularity. They do say, however, that if a priest were to err in his judgment, | |
| 11752 the leper would be cleansed miraculously by the power of God, but not in virtue of the sacrifice. Thus also it was by miracle | |
| 11753 that the thigh of the adulterous woman rotted, when she had drunk the water "on which" the priest had "heaped curses," as | |
| 11754 stated in | |
| 11755 <a class="scripRef" id="FS_Q103_A2-p12.2" href="./asv.html#Num.5.19" target="asv"> Num. 5:19-27.</a> | |
| 11756 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 2 ad 3"><a name="38123" shape="rect"><span class="ref">[38123] Iª-IIae q. 103 a. 2 ad 3</span></a> Ad tertium | |
| 11757 dicendum quod caeremoniae illae quae erant institutae in | |
| 11758 emundatione leprosi, non ordinabantur ad tollendam immunditiam | |
| 11759 infirmitatis leprae. Quod patet ex hoc quod non adhibebantur | |
| 11760 huiusmodi caeremoniae nisi iam emundato, unde dicitur Levit. XIV, | |
| 11761 quod <i>sacerdos, egressus de castris, cum invenerit lepram esse | |
| 11762 mundatam, praecipiet ei qui purificatur ut offerat</i>, etc.; ex | |
| 11763 quo patet quod sacerdos constituebatur iudex leprae emundatae, non | |
| 11764 autem emundandae. Adhibebantur autem huiusmodi caeremoniae ad | |
| 11765 tollendam immunditiam irregularitatis. Dicunt tamen quod quandoque, | |
| 11766 si contingeret sacerdotem errare in iudicando, miraculose leprosus | |
| 11767 mundabatur a Deo virtute divina, non autem virtute sacrificiorum. | |
| 11768 Sicut etiam miraculose mulieris adulterae computrescebat femur, | |
| 11769 bibitis aquis in quibus sacerdos maledicta congesserat, ut habetur | |
| 11770 Num. V.</p></div></div></div><div id="FS_Q103_A3" class="div4"><h4 id="FS_Q103_A3-p0.1">Q. 103. A. 3. Whether the ceremonies of the Old Law ceased at the coming of Christ?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p2"> | |
| 11771 <b>Objection 1:</b> It would seem that the ceremonies of the Old Law did not cease at the coming of Christ. For it is written ( | |
| 11772 <a class="scripRef" id="FS_Q103_A3-p2.1" href="./asv.html#Bar.4.1" target="asv">Bar 4:1</a>): "This is the book of the commandments of God, and the law that is for ever." But the legal ceremonies were part of the | |
| 11773 Law. Therefore the legal ceremonies were to last for ever. | |
| 11774 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 arg. 1"><a name="38124" shape="rect"><span class="ref">[38124] Iª-IIae q. 103 a. 3 arg. 1</span></a> Ad tertium | |
| 11775 sic proceditur. Videtur quod caeremoniae veteris legis non | |
| 11776 cessaverint in Christi adventu. Dicitur enim Baruch IV, <i>hic est | |
| 11777 liber mandatorum Dei, et lex quae est in aeternum</i>. Sed ad legem | |
| 11778 pertinebant legis caeremoniae. Ergo legis caeremoniae in aeternum | |
| 11779 duraturae erant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p3"> | |
| 11780 <b>Objection 2:</b> Further, the offering made by a leper after being cleansed was a ceremony of the Law. But the Gospel commands the leper, | |
| 11781 who has been cleansed, to make this offering ( | |
| 11782 <a class="scripRef" id="FS_Q103_A3-p3.1" href="./asv.html#Matt.8.4" target="asv">Mat. 8:4</a>). Therefore the ceremonies of the Old Law did not cease at Christ's coming. | |
| 11783 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 arg. 2"><a name="38125" shape="rect"><span class="ref">[38125] Iª-IIae q. 103 a. 3 arg. 2</span></a> Praeterea, | |
| 11784 oblatio leprosi mundati ad legis caeremonias pertinebat. Sed etiam | |
| 11785 in Evangelio praecipitur leproso emundato ut huiusmodi oblationes | |
| 11786 offerat. Ergo caeremoniae veteris legis non cessaverunt Christo | |
| 11787 veniente.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p4"> | |
| 11788 <b>Objection 3:</b> Further, as long as the cause remains, the effect remains. But the ceremonies of the Old Law had certain reasonable causes, | |
| 11789 inasmuch as they were ordained to the worship of God, besides the fact that they were intended to be figures of Christ. Therefore | |
| 11790 the ceremonies of the Old Law should not have ceased. | |
| 11791 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 arg. 3"><a name="38126" shape="rect"><span class="ref">[38126] Iª-IIae q. 103 a. 3 arg. 3</span></a> Praeterea, | |
| 11792 manente causa, manet effectus. Sed caeremoniae veteris legis | |
| 11793 habebant quasdam rationabiles causas, inquantum ordinabantur ad | |
| 11794 divinum cultum; etiam praeter hoc quod ordinabantur in figuram | |
| 11795 Christi. Ergo caeremoniae veteris legis cessare non debuerunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p5"> | |
| 11796 <b>Objection 4:</b> Further, circumcision was instituted as a sign of Abraham's faith: the observance of the sabbath, to recall the blessing | |
| 11797 of creation: and other solemnities, in memory of other Divine favors, as state above ( | |
| 11798 <a href="#FS_Q102_A4" id="FS_Q103_A3-p5.1" shape="rect">Q[102], A[4]</a>, ad 10; A[5], ad 1). But Abraham's faith is ever to be imitated even by us: and the blessing of creation and other Divine | |
| 11799 favors should never be forgotten. Therefore at least circumcision and the other legal | |
| 11800 solemnities should not have ceased. | |
| 11801 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 arg. 4"><a name="38127" shape="rect"><span class="ref">[38127] Iª-IIae q. 103 a. 3 arg. 4</span></a> Praeterea, | |
| 11802 circumcisio erat instituta in signum fidei Abrahae; observatio | |
| 11803 autem sabbati ad recolendum beneficium creationis; et aliae | |
| 11804 solemnitates legis ad recolendum alia beneficia Dei; ut supra | |
| 11805 dictum est. Sed fides Abrahae est semper imitanda etiam a nobis; et | |
| 11806 beneficium creationis, et alia Dei beneficia, semper sunt | |
| 11807 recolenda. Ergo ad minus circumcisio et solemnitates legis cessare | |
| 11808 non debuerunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p6"> | |
| 11809 <b>On the contrary,</b> The Apostle says ( | |
| 11810 <a class="scripRef" id="FS_Q103_A3-p6.1" href="./asv.html#Col.2.16" target="asv">Col. 2:16,17</a>): "Let no man . . . judge you in meat or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths, | |
| 11811 which are a shadow of things to come": and ( | |
| 11812 <a class="scripRef" id="FS_Q103_A3-p6.2" href="./asv.html#Heb.8.13" target="asv">Heb. 8:13</a>): "In saying a new (testament), he hath made the former old: and that which decayeth and groweth old, is near its end." | |
| 11813 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 s. c."><a name="38128" shape="rect"><span class="ref">[38128] Iª-IIae q. 103 a. 3 s. c.</span></a> Sed contra | |
| 11814 est quod apostolus dicit, ad Coloss. II, <i>nemo vos iudicet in | |
| 11815 cibo aut in potu, aut in parte diei festi aut Neomeniae aut | |
| 11816 sabbatorum, quae sunt umbra futurorum</i>. Et ad Heb. VIII dicitur | |
| 11817 quod, <i>dicendo novum testamentum, veteravit prius, quod autem | |
| 11818 antiquatur et senescit, prope interitum est</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q103_A3-p7"> | |
| 11819 <b>I answer that,</b> All the ceremonial precepts of the Old Law were ordained to the worship of God as stated above ( | |
| 11820 <a href="#FS_Q101_A1" id="FS_Q103_A3-p7.1" shape="rect">Q[101], AA[1]</a>,2). Now external worship should be in proportion to the internal worship, which consists in faith, hope and charity. Consequently | |
| 11821 exterior worship had to be subject to variations according to the variations in the internal worship, in which a threefold | |
| 11822 state may be distinguished. One state was in respect of faith and hope, | |
| 11823 both in heavenly goods, and in the means of obtaining them---in both of these considered as things to come. Such was the state | |
| 11824 of faith and hope in the Old Law. Another state of interior worship is that in which we have faith and hope in heavenly goods | |
| 11825 as things to come; but in the means of obtaining heavenly goods, as in things present or past. Such is the state of the New | |
| 11826 Law. The third state is that in which both are possessed as present; wherein nothing is believed in as lacking, nothing | |
| 11827 hoped for as being yet to come. Such is the state of the Blessed. | |
| 11828 </p><p id="FS_Q103_A3-p8"> In this state of the Blessed, then, nothing in regard to worship of God will be figurative; there will be naught but "thanksgiving | |
| 11829 and voice of praise" ( | |
| 11830 <a class="scripRef" id="FS_Q103_A3-p8.1" href="./asv.html#Isa.51.3" target="asv">Is. 51:3</a>). Hence it is written concerning the city of the Blessed ( | |
| 11831 <a class="scripRef" id="FS_Q103_A3-p8.2" href="./asv.html#Rev.21.22" target="asv">Apoc. 21:22</a>): "I saw no temple therein: for the Lord God Almighty is the temple thereof, and the Lamb." Proportionately, therefore, the | |
| 11832 ceremonies of the first-mentioned state which foreshadowed the second and third | |
| 11833 states, had need to cease at the advent of the second state; and other ceremonies had to be introduced which would be in keeping | |
| 11834 with the state of divine worship for that particular time, wherein heavenly goods are a thing of the future, but the Divine | |
| 11835 favors whereby we obtain the heavenly boons are a thing of the present. | |
| 11836 </p></div></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 co."><a name="38129" shape="rect"><span class="ref">[38129] Iª-IIae q. 103 a. 3 co.</span></a> Respondeo | |
| 11837 dicendum quod omnia praecepta caeremonialia veteris legis ad cultum | |
| 11838 Dei sunt ordinata, ut supra dictum est. Exterior autem cultus | |
| 11839 proportionari debet interiori cultui, qui consistit in fide, spe et | |
| 11840 caritate. Unde secundum diversitatem interioris cultus, debuit | |
| 11841 diversificari cultus exterior. Potest autem triplex status | |
| 11842 distingui interioris cultus. Unus quidem secundum quem habetur | |
| 11843 fides et spes et de bonis caelestibus, et de his per quae in | |
| 11844 caelestia introducimur, de utrisque quidem sicut de quibusdam | |
| 11845 futuris. Et talis fuit status fidei et spei in veteri lege. Alius | |
| 11846 autem est status interioris cultus in quo habetur fides et spes de | |
| 11847 caelestibus bonis sicut de quibusdam futuris, sed de his per quae | |
| 11848 introducimur in caelestia, sicut de praesentibus vel praeteritis. | |
| 11849 Et iste est status novae legis. Tertius autem status est in quo | |
| 11850 utraque habentur ut praesentia, et nihil creditur ut absens, neque | |
| 11851 speratur ut futurum. Et iste est status beatorum. In illo ergo | |
| 11852 statu beatorum nihil erit figurale ad divinum cultum pertinens, sed | |
| 11853 solum gratiarum actio et vox laudis. Et ideo dicitur Apoc. XXI, de | |
| 11854 civitate beatorum, <i>templum non vidi in ea, dominus enim Deus | |
| 11855 omnipotens templum illius est, et agnus</i>. Pari igitur ratione, | |
| 11856 caeremoniae primi status, per quas figurabatur et secundus et | |
| 11857 tertius, veniente secundo statu, cessare debuerunt; et aliae | |
| 11858 caeremoniae induci, quae convenirent statui cultus divini pro | |
| 11859 tempore illo, in quo bona caelestia sunt futura, beneficia autem | |
| 11860 Dei per quae ad caelestia introducimur, sunt praesentia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p9"> | |
| 11861 <b>Reply to Objection 1:</b> The Old Law is said to be "for ever" simply and absolutely, as regards its moral precepts; but as regards the ceremonial | |
| 11862 precepts it lasts for even in respect of the reality which those ceremonies foreshadowed. | |
| 11863 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 ad 1"><a name="38130" shape="rect"><span class="ref">[38130] Iª-IIae q. 103 a. 3 ad 1</span></a> Ad primum | |
| 11864 ergo dicendum quod lex vetus dicitur esse in aeternum, secundum | |
| 11865 moralia quidem, simpliciter et absolute, secundum caeremonialia | |
| 11866 vero, quantum ad veritatem per ea figuratam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p10"> | |
| 11867 <b>Reply to Objection 2:</b> The mystery of the redemption of the human race was fulfilled in Christ's Passion: hence Our Lord said then: "It is consummated" | |
| 11868 ( | |
| 11869 <a class="scripRef" id="FS_Q103_A3-p10.1" href="./asv.html#John.19.30" target="asv">Jn. 19:30</a>). Consequently the prescriptions of the Law must have ceased then altogether through their reality being fulfilled. As a | |
| 11870 sign of this, we read that at the Passion of Christ "the veil of the temple was rent" ( | |
| 11871 <a class="scripRef" id="FS_Q103_A3-p10.2" href="./asv.html#Matt.27.51" target="asv">Mat. 27:51</a>). Hence, before Christ's Passion, while Christ was | |
| 11872 preaching and working miracles, the Law and the Gospel were concurrent, since the mystery of Christ had already begun, but | |
| 11873 was not as yet consummated. And for this reason Our Lord, before His Passion, commanded the leper to observe the legal ceremonies. | |
| 11874 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 ad 2"><a name="38131" shape="rect"><span class="ref">[38131] Iª-IIae q. 103 a. 3 ad 2</span></a> Ad secundum | |
| 11875 dicendum quod mysterium redemptionis humani generis completum fuit | |
| 11876 in passione Christi, unde tunc dominus <i>dixit, consummatum | |
| 11877 est</i>, ut habetur Ioan. XIX. Et ideo tunc totaliter debuerunt | |
| 11878 cessare legalia, quasi iam veritate eorum consummata. In cuius | |
| 11879 signum, in passione Christi velum templi legitur esse scissum, | |
| 11880 Matth. XXVII. Et ideo ante passionem Christi, Christo praedicante | |
| 11881 et miracula faciente, currebant simul lex et Evangelium, quia iam | |
| 11882 mysterium Christi erat inchoatum, sed nondum consummatum. Et | |
| 11883 propter hoc mandavit dominus, ante passionem suam, leproso, ut | |
| 11884 legales caeremonias observaret.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A3-p11"> | |
| 11885 <b>Reply to Objection 3:</b> The literal reasons already given ( | |
| 11886 <a href="#FS_Q102" id="FS_Q103_A3-p11.1" shape="rect">Q[102])</a> for the ceremonies refer to the divine worship, which was founded on faith in that which was to come. Hence, at the advent | |
| 11887 of Him Who was to come, both that worship ceased, and all the reasons referring thereto. | |
| 11888 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 ad 3"><a name="38132" shape="rect"><span class="ref">[38132] Iª-IIae q. 103 a. 3 ad 3</span></a> Ad tertium | |
| 11889 dicendum quod rationes litterales caeremoniarum supra assignatae | |
| 11890 referuntur ad divinum cultum, qui quidem cultus erat in fide | |
| 11891 venturi. Et ideo, iam veniente eo qui venturus erat, et cultus ille | |
| 11892 cessat, et omnes rationes ad hunc cultum ordinatae.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q103_A3-p12"> | |
| 11893 <b>Reply to Objection 4:</b> The faith of Abraham was commended in that he believed in God's promise concerning his seed to come, in which all nations | |
| 11894 were to blessed. Wherefore, as long as this seed was yet to come, it was necessary to make profession of Abraham's faith by | |
| 11895 means of circumcision. But now that it is consummated, the same thing needs to be declared by means of another sign, viz. | |
| 11896 Baptism, which, in this respect, took the place of circumcision, according to the | |
| 11897 saying of the Apostle ( | |
| 11898 <a class="scripRef" id="FS_Q103_A3-p12.1" href="./asv.html#Col.2.11" target="asv">Col. 2:11, 12</a>): "You are circumcised with circumcision not made by hand, in despoiling of the body of the flesh, but in the circumcision | |
| 11899 of Christ, buried with Him in Baptism." | |
| 11900 </p><p id="FS_Q103_A3-p13"> As to the sabbath, which was a sign recalling the first creation, its place is taken by the "Lord's Day," which recalls the | |
| 11901 beginning of the new creature in the Resurrection of Christ. In like manner other solemnities of the Old Law are supplanted | |
| 11902 by new solemnities: because the blessings vouchsafed to that people, foreshadowed the favors granted us by Christ. Hence the | |
| 11903 feast of the Passover gave place to the feast of Christ's Passion and Resurrection: the feast of Pentecost | |
| 11904 when the Old Law was given, to the feast of Pentecost on which was given the Law of the living spirit: the feast of the New | |
| 11905 Moon, to Lady Day, when appeared the first rays of the sun, i.e. Christ, by the fulness of grace: the feast of Trumpets, to | |
| 11906 the feasts of the Apostles: the feast of Expiation, to the feasts of Martyrs and Confessors: the feast of Tabernacles, to | |
| 11907 the feast of the Church Dedication: the feast of the Assembly and Collection, to feast of the Angels, or else to the feast | |
| 11908 of All | |
| 11909 Hallows. | |
| 11910 </p></div></div><div class="lat"><p class="latin" title="I-II q. 103 a. 3 ad 4"><a name="38133" shape="rect"><span class="ref">[38133] Iª-IIae q. 103 a. 3 ad 4</span></a> Ad quartum | |
| 11911 dicendum quod fides Abrahae fuit commendata in hoc quod credidit | |
| 11912 divinae promissioni de futuro semine, in quo benedicerentur omnes | |
| 11913 gentes. Et ideo quandiu hoc erat futurum, oportebat protestari | |
| 11914 fidem Abrahae in circumcisione. Sed postquam iam hoc est perfectum, | |
| 11915 oportet idem alio signo declarari, scilicet Baptismo, qui in hoc | |
| 11916 circumcisioni succedit; secundum illud apostoli, ad Coloss. II, | |
| 11917 <i>circumcisi estis circumcisione non manu facta in expoliatione | |
| 11918 corporis carnis, sed in circumcisione domini nostri Iesu Christi, | |
| 11919 consepulti ei in Baptismo</i>. Sabbatum autem, quod significabat | |
| 11920 primam creationem, mutatur in diem dominicum, in quo commemoratur | |
| 11921 nova creatura inchoata in resurrectione Christi. Et similiter aliis | |
| 11922 solemnitatibus veteris legis novae solemnitates succedunt, quia | |
| 11923 beneficia illi populo exhibita, significant beneficia nobis | |
| 11924 concessa per Christum. Unde festo phase succedit festum passionis | |
| 11925 Christi et resurrectionis. Festo Pentecostes, in quo fuit data lex | |
| 11926 vetus, succedit festum Pentecostes in quo fuit data lex spiritus | |
| 11927 vitae. Festo Neomeniae succedit festum beatae virginis, in qua | |
| 11928 primo apparuit illuminatio solis, idest Christi, per copiam | |
| 11929 gratiae. Festo tubarum succedunt festa apostolorum. Festo | |
| 11930 expiationis succedunt festa martyrum et confessorum. Festo | |
| 11931 tabernaculorum succedit festum consecrationis Ecclesiae. Festo | |
| 11932 coetus atque collectae succedit festum Angelorum; vel etiam festum | |
| 11933 omnium sanctorum.</p></div></div></div><div id="FS_Q103_A4" class="div4"><h4 id="FS_Q103_A4-p0.1">Q. 103. A. 4. Whether since Christ's Passion the legal ceremonies can be observed without committing mortal sin?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A4-p2"> | |
| 11934 <b>Objection 1:</b> It would seem that since Christ's Passion the legal ceremonies can be observed without committing mortal sin. For we must | |
| 11935 not believe that the apostles committed mortal sin after receiving the Holy Ghost: since by His fulness they were "endued | |
| 11936 with power from on high" ( | |
| 11937 <a class="scripRef" id="FS_Q103_A4-p2.1" href="./asv.html#Luke.24.49" target="asv">Lk. 24:49</a>). But the apostles observed the legal ceremonies after the coming of the Holy Ghost: for it is stated ( | |
| 11938 <a class="scripRef" id="FS_Q103_A4-p2.2" href="./asv.html#Acts.16.3" target="asv">Acts 16:3</a>) that Paul circumcised Timothy: and | |
| 11939 ( | |
| 11940 <a class="scripRef" id="FS_Q103_A4-p2.3" href="./asv.html#Acts.21.26" target="asv">Acts 21:26</a>) that Paul, at the advice of James, "took the men, and . . . being purified with them, entered into the temple, giving notice | |
| 11941 of the accomplishment of the days of purification, until an oblation should be offered for every one of them." Therefore the | |
| 11942 legal ceremonies can be observed since the Passion of Christ without mortal sin. | |
| 11943 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 arg. 1"><a name="38134" shape="rect"><span class="ref">[38134] Iª-IIae q. 103 a. 4 arg. 1</span></a> Ad quartum | |
| 11944 sic proceditur. Videtur quod post passionem Christi legalia possint | |
| 11945 sine peccato mortali observari. Non est enim credendum quod | |
| 11946 apostoli, post acceptum spiritum sanctum, mortaliter peccaverint, | |
| 11947 eius enim plenitudine sunt induti virtute ex alto, ut dicitur Lucae | |
| 11948 ult. Sed apostoli post adventum spiritus sancti legalia | |
| 11949 observaverunt, dicitur enim Act. XVI, quod Paulus circumcidit | |
| 11950 Timotheum; et Act. XXI, dicitur quod Paulus, secundum consilium | |
| 11951 Iacobi, <i>assumptis viris, purificatus cum eis intravit in | |
| 11952 templum, annuntians expletionem dierum purificationis, donec | |
| 11953 offerretur pro unoquoque eorum oblatio</i>. Ergo sine peccato | |
| 11954 mortali possunt post Christi passionem legalia observari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A4-p3"> | |
| 11955 <b>Objection 2:</b> Further, one of the legal ceremonies consisted in shunning the fellowship of Gentiles. But the first Pastor of the Church | |
| 11956 complied with this observance; for it is stated ( | |
| 11957 <a class="scripRef" id="FS_Q103_A4-p3.1" href="./asv.html#Gal.2.12" target="asv">Gal. 2:12</a>) that, "when" certain men "had come" to Antioch, Peter "withdrew and separated himself" from the Gentiles. Therefore the | |
| 11958 legal ceremonies can be observed since Christ's Passion without committing mortal sin. | |
| 11959 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 arg. 2"><a name="38135" shape="rect"><span class="ref">[38135] Iª-IIae q. 103 a. 4 arg. 2</span></a> Praeterea, | |
| 11960 vitare consortia gentilium ad caeremonias legis pertinebat. Sed hoc | |
| 11961 observavit primus pastor Ecclesiae, dicitur enim ad Gal. II, quod, | |
| 11962 cum venissent quidam Antiochiam, <i>subtrahebat et segregabat se | |
| 11963 Petrus a gentilibus</i>. Ergo absque peccato post passionem Christi | |
| 11964 legis caeremoniae observari possunt.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A4-p4"> | |
| 11965 <b>Objection 3:</b> Further, the commands of the apostles did not lead men into sin. But it was commanded by apostolic decree that the Gentiles | |
| 11966 should observe certain ceremonies of the Law: for it is written ( | |
| 11967 <a class="scripRef" id="FS_Q103_A4-p4.1" href="./asv.html#Acts.15.28" target="asv">Acts 15:28,29</a>): "It hath seemed good to the Holy Ghost and to us, to lay no further burden upon you than these necessary things: that you | |
| 11968 abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication." Therefore | |
| 11969 the legal ceremonies can be observed since Christ's Passion without committing mortal sin. | |
| 11970 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 arg. 3"><a name="38136" shape="rect"><span class="ref">[38136] Iª-IIae q. 103 a. 4 arg. 3</span></a> Praeterea, | |
| 11971 praecepta apostolorum non induxerunt homines ad peccatum. Sed ex | |
| 11972 decreto apostolorum statutum fuit quod gentiles quaedam de | |
| 11973 caeremoniis legis observarent, dicitur enim Act. XV, <i>visum est | |
| 11974 spiritui sancto et nobis nihil ultra imponere oneris vobis quam | |
| 11975 haec necessaria, ut abstineatis vos ab immolatis simulacrorum, et | |
| 11976 sanguine, et suffocato, et fornicatione</i>. Ergo absque peccato | |
| 11977 caeremoniae legales possunt post Christi passionem observari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A4-p5"> | |
| 11978 <b>On the contrary,</b> The Apostle says ( | |
| 11979 <a class="scripRef" id="FS_Q103_A4-p5.1" href="./asv.html#Gal.5.2" target="asv">Gal. 5:2</a>): "If you be circumcised, Christ shall profit you nothing." But nothing save mortal sin hinders us from receiving Christ's | |
| 11980 fruit. Therefore since Christ's Passion it is a mortal sin to be circumcised, or to observe the other legal ceremonies. | |
| 11981 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 s. c."><a name="38137" shape="rect"><span class="ref">[38137] Iª-IIae q. 103 a. 4 s. c.</span></a> Sed contra | |
| 11982 est quod apostolus dicit, ad Gal. V, <i>si circumcidimini, Christus | |
| 11983 nihil vobis proderit</i>. Sed nihil excludit fructum Christi nisi | |
| 11984 peccatum mortale. Ergo circumcidi, et alias caeremonias observare, | |
| 11985 post passionem Christi est peccatum mortale.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A4-p6"> | |
| 11986 <b>I answer that,</b> All ceremonies are professions of faith, in which the interior worship of God consists. Now man can make profession of his | |
| 11987 inward faith, by deeds as well as by words: and in either profession, if he make a false declaration, he sins mortally. Now, | |
| 11988 though our faith in Christ is the same as that of the fathers of old; yet, since they came before Christ, whereas we come | |
| 11989 after Him, the same faith is expressed in different words, by us and by them. For by them | |
| 11990 was it said: "Behold a virgin shall conceive and bear a son," where the verbs are in the future tense: whereas we express | |
| 11991 the same by means of verbs in the past tense, and say that she "conceived and bore." In like manner the ceremonies of the | |
| 11992 Old Law betokened Christ as having yet to be born and to suffer: whereas our sacraments signify Him as already born and having | |
| 11993 suffered. Consequently, just as it would be a mortal sin now for anyone, in making a profession of faith, to say that Christ | |
| 11994 is | |
| 11995 yet to be born, which the fathers of old said devoutly and truthfully; so too it would be a mortal sin now to observe those | |
| 11996 ceremonies which the fathers of old fulfilled with devotion and fidelity. Such is the teaching Augustine (Contra Faust. xix, | |
| 11997 16), who says: "It is no longer promised that He shall be born, shall suffer and rise again, truths of which their sacraments | |
| 11998 were a kind of image: but it is declared that He is already born, has suffered and risen again; of which our sacraments, in | |
| 11999 which Christians share, are the actual representation." | |
| 12000 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 co."><a name="38138" shape="rect"><span class="ref">[38138] Iª-IIae q. 103 a. 4 co.</span></a> Respondeo | |
| 12001 dicendum quod omnes caeremoniae sunt quaedam protestationes fidei, | |
| 12002 in qua consistit interior Dei cultus. Sic autem fidem interiorem | |
| 12003 potest homo protestari factis, sicut et verbis, et in utraque | |
| 12004 protestatione, si aliquid homo falsum protestatur, peccat | |
| 12005 mortaliter. Quamvis autem sit eadem fides quam habemus de Christo, | |
| 12006 et quam antiqui patres habuerunt; tamen quia ipsi praecesserunt | |
| 12007 Christum, nos autem sequimur, eadem fides diversis verbis | |
| 12008 significatur a nobis et ab eis. Nam ab eis dicebatur, ecce virgo | |
| 12009 concipiet et pariet filium, quae sunt verba futuri temporis, nos | |
| 12010 autem idem repraesentamus per verba praeteriti temporis, dicentes | |
| 12011 quod concepit et peperit. Et similiter caeremoniae veteris legis | |
| 12012 significabant Christum ut nasciturum et passurum, nostra autem | |
| 12013 sacramenta significant ipsum ut natum et passum. Sicut igitur | |
| 12014 peccaret mortaliter qui nunc, suam fidem protestando, diceret | |
| 12015 Christum nasciturum, quod antiqui pie et veraciter dicebant; ita | |
| 12016 etiam peccaret mortaliter, si quis nunc caeremonias observaret, | |
| 12017 quas antiqui pie et fideliter observabant. Et hoc est quod | |
| 12018 Augustinus dicit, contra Faustum, <i>iam non promittitur | |
| 12019 nasciturus, passurus, resurrecturus, quod illa sacramenta | |
| 12020 quodammodo personabant, sed annuntiatur quod natus sit, passus sit, | |
| 12021 resurrexerit; quod haec sacramenta quae a Christianis aguntur, iam | |
| 12022 personant</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q103_A4-p7"> | |
| 12023 <b>Reply to Objection 1:</b> On this point there seems to have been a difference of opinion between Jerome and Augustine. For Jerome (Super Galat. ii, | |
| 12024 11, seqq.) distinguished two periods of time. One was the time previous to Christ's Passion, during which the legal ceremonies | |
| 12025 were neither dead, since they were obligatory, and did expiate in their own fashion; nor deadly, because it was not sinful | |
| 12026 to observe them. But immediately after Christ's Passion they began to be not only | |
| 12027 dead, so as no longer to be either effectual or binding; but also deadly, so that whoever observed them was guilty of mortal | |
| 12028 sin. Hence he maintained that after the Passion the apostles never observed the legal ceremonies in real earnest; but only | |
| 12029 by a kind of pious pretense, lest, to wit, they should scandalize the Jews and hinder their conversion. This pretense, however, | |
| 12030 is to be understood, not as though they did not in reality perform those actions, but in the sense that they performed them | |
| 12031 without the mind to observe the ceremonies of the Law: thus a man might cut away his foreskin for health's sake, not with | |
| 12032 the intention of observing legal circumcision. | |
| 12033 </p><p id="FS_Q103_A4-p8"> But since it seems unbecoming that the apostles, in order to avoid scandal, should have hidden things pertaining to the truth | |
| 12034 of life and doctrine, and that they should have made use of pretense, in things pertaining to the salvation of the faithful; | |
| 12035 therefore Augustine (Epist. lxxxii) more fittingly distinguished three periods of time. One was the time that preceded the | |
| 12036 Passion of Christ, during which the legal ceremonies were neither deadly nor dead: another period was after | |
| 12037 the publication of the Gospel, during which the legal ceremonies are both dead and deadly. The third is a middle period, viz. | |
| 12038 from the Passion of Christ until the publication of the Gospel, during which the legal ceremonies were dead indeed, because | |
| 12039 they had neither effect nor binding force; but were not deadly, because it was lawful for the Jewish converts to Christianity | |
| 12040 to observe them, provided they did not put their trust in them so as to hold them to be necessary unto salvation, as though | |
| 12041 faith in Christ could not justify without the legal observances. On the other hand, there was no reason why those who were | |
| 12042 converted from heathendom to Christianity should observe them. Hence Paul circumcised Timothy, who was born of a Jewish mother; | |
| 12043 but was unwilling to circumcise Titus, who was of heathen nationality. | |
| 12044 </p><p id="FS_Q103_A4-p9"> The reason why the Holy Ghost did not wish the converted Jews to be debarred at once from observing the legal ceremonies, | |
| 12045 while converted heathens were forbidden to observe the rites of heathendom, was in order to show that there is a difference | |
| 12046 between these rites. For heathenish ceremonial was rejected as absolutely unlawful, and as prohibited by God for all time; | |
| 12047 whereas the legal ceremonial ceased as being fulfilled through Christ's Passion, being instituted by God as a | |
| 12048 figure of Christ. | |
| 12049 </p></div></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 ad 1"><a name="38139" shape="rect"><span class="ref">[38139] Iª-IIae q. 103 a. 4 ad 1</span></a> Ad primum | |
| 12050 ergo dicendum quod circa hoc diversimode sensisse videntur | |
| 12051 Hieronymus et Augustinus. Hieronymus enim distinxit duo tempora. | |
| 12052 Unum tempus ante passionem Christi, in quo legalia nec erant | |
| 12053 mortua, quasi non habentia vim obligatoriam, aut expiativam pro suo | |
| 12054 modo; nec etiam mortifera, quia non peccabant ea observantes. | |
| 12055 Statim autem post passionem Christi incoeperunt esse non solum | |
| 12056 mortua, idest non habentia virtutem et obligationem; sed etiam | |
| 12057 mortifera, ita scilicet quod peccabant mortaliter quicumque ea | |
| 12058 observabant. Unde dicebat quod apostoli nunquam legalia | |
| 12059 observaverunt post passionem secundum veritatem; sed solum quadam | |
| 12060 pia simulatione, ne scilicet scandalizarent Iudaeos et eorum | |
| 12061 conversionem impedirent. Quae quidem simulatio sic intelligenda | |
| 12062 est, non quidem ita quod illos actus secundum rei veritatem non | |
| 12063 facerent, sed quia non faciebant tanquam legis caeremonias | |
| 12064 observantes; sicut si quis pelliculam virilis membri abscinderet | |
| 12065 propter sanitatem, non causa legalis circumcisionis observandae. | |
| 12066 Sed quia indecens videtur quod apostoli ea occultarent propter | |
| 12067 scandalum quae pertinent ad veritatem vitae et doctrinae, et quod | |
| 12068 simulatione uterentur in his quae pertinent ad salutem fidelium; | |
| 12069 ideo convenientius Augustinus distinxit tria tempora. Unum quidem | |
| 12070 ante Christi passionem, in quo legalia non erant neque mortifera | |
| 12071 neque mortua. Aliud autem post tempus Evangelii divulgati, in quo | |
| 12072 legalia sunt et mortua et mortifera. Tertium autem est tempus | |
| 12073 medium, scilicet a passione Christi usque ad divulgationem | |
| 12074 Evangelii, in quo legalia fuerunt quidem mortua, quia neque vim | |
| 12075 aliquam habebant, neque aliquis ea observare tenebatur; non tamen | |
| 12076 fuerunt mortifera, quia illi qui conversi erant ad Christum ex | |
| 12077 Iudaeis, poterant illa legalia licite observare, dummodo non sic | |
| 12078 ponerent spem in eis quod ea reputarent sibi necessaria ad salutem, | |
| 12079 quasi sine legalibus fides Christi iustificare non posset. His | |
| 12080 autem qui convertebantur ex gentilitate ad Christum, non inerat | |
| 12081 causa ut ea observarent. Et ideo Paulus circumcidit Timotheum, qui | |
| 12082 ex matre Iudaea genitus erat; Titum autem, qui ex gentilibus natus | |
| 12083 erat, circumcidere noluit. Ideo autem noluit spiritus sanctus ut | |
| 12084 statim inhiberetur his qui ex Iudaeis convertebantur observatio | |
| 12085 legalium, sicut inhibebatur his qui ex gentilibus convertebantur | |
| 12086 gentilitatis ritus, ut quaedam differentia inter hos ritus | |
| 12087 ostenderetur. Nam gentilitatis ritus repudiabatur tanquam omnino | |
| 12088 illicitus, et a Deo semper prohibitus, ritus autem legis cessabat | |
| 12089 tanquam impletus per Christi passionem, utpote a Deo in figuram | |
| 12090 Christi institutus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q103_A4-p10"> | |
| 12091 <b>Reply to Objection 2:</b> According to Jerome, Peter withdrew himself from the Gentiles by pretense, in order to avoid giving scandal to the Jews, | |
| 12092 of whom he was the Apostle. Hence he did not sin at all in acting thus. On the other hand, Paul in like manner made a pretense | |
| 12093 of blaming him, in order to avoid scandalizing the Gentiles, whose Apostle he was. But Augustine disapproves of this solution: | |
| 12094 because in the canonical Scripture (viz. | |
| 12095 <a class="scripRef" id="FS_Q103_A4-p10.1" href="./asv.html#Gal.2.11" target="asv"> Gal. 2:11</a>), | |
| 12096 wherein we must not hold anything to be false, Paul says that Peter "was to be blamed." Consequently it is true that Peter | |
| 12097 was at fault: and Paul blamed him in very truth and not with pretense. Peter, however, did not sin, by observing the legal | |
| 12098 ceremonial for the time being; because this was lawful for him who was a converted Jew. But he did sin by excessive minuteness | |
| 12099 in the observance of the legal rites lest he should scandalize the Jews, the result being that he gave scandal to the | |
| 12100 Gentiles. | |
| 12101 </p></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 ad 2"><a name="38140" shape="rect"><span class="ref">[38140] Iª-IIae q. 103 a. 4 ad 2</span></a> Ad secundum | |
| 12102 dicendum quod, secundum Hieronymum, Petrus simulatorie se a | |
| 12103 gentilibus subtrahebat, ut vitaret Iudaeorum scandalum, quorum erat | |
| 12104 apostolus. Unde in hoc nullo modo peccavit, sed Paulus eum | |
| 12105 similiter simulatorie reprehendit, ut vitaret scandalum gentilium, | |
| 12106 quorum erat apostolus. Sed Augustinus hoc improbat, quia Paulus in | |
| 12107 canonica Scriptura, scilicet Gal. II, in qua nefas est credere | |
| 12108 aliquid esse falsum, dicit quod Petrus reprehensibilis erat. Unde | |
| 12109 verum est quod Petrus peccavit, et Paulus vere eum, non | |
| 12110 simulatorie, reprehendit. Non autem peccavit Petrus in hoc quod ad | |
| 12111 tempus legalia observabat, quia hoc sibi licebat, tanquam ex | |
| 12112 Iudaeis converso. Sed peccabat in hoc quod circa legalium | |
| 12113 observantiam nimiam diligentiam adhibebat ne scandalizaret Iudaeos, | |
| 12114 ita quod ex hoc sequebatur gentilium scandalum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q103_A4-p11"> | |
| 12115 <b>Reply to Objection 3:</b> Some have held that this prohibition of the apostles is not to be taken literally, but spiritually: namely, that the prohibition | |
| 12116 of blood signifies the prohibition of murder; the prohibition of things strangled, that of violence and rapine; the prohibition | |
| 12117 of things offered to idols, that of idolatry; while fornication is forbidden as being evil in itself: which opinion they gathered | |
| 12118 from certain glosses, which expound these prohibitions in a mystical | |
| 12119 sense. Since, however, murder and rapine were held to be unlawful even by the Gentiles, there would have been no need to give | |
| 12120 this special commandment to those who were converted to Christ from heathendom. Hence others maintain that those foods were | |
| 12121 forbidden literally, not to prevent the observance of legal ceremonies, but in order to prevent gluttony. Thus Jerome says | |
| 12122 on Ezech. 44:31 ("The priest shall not eat of anything that is dead"): "He condemns those priests who from gluttony did not | |
| 12123 keep these precepts." | |
| 12124 </p><p id="FS_Q103_A4-p12"> But since certain foods are more delicate than these and more conducive to gluttony, there seems no reason why these should | |
| 12125 have been forbidden more than the others. | |
| 12126 </p><p id="FS_Q103_A4-p13"> We must therefore follow the third opinion, and hold that these foods were forbidden literally, not with the purpose of enforcing | |
| 12127 compliance with the legal ceremonies, but in order to further the union of Gentiles and Jews living side by side. Because | |
| 12128 blood and things strangled were loathsome to the Jews by ancient custom; while the Jews might have suspected the Gentiles | |
| 12129 of relapse into idolatry if the latter had partaken of things offered to idols. Hence these things were | |
| 12130 prohibited for the time being, during which the Gentiles and Jews were to become united together. But as time went on, with | |
| 12131 the lapse of the cause, the effect lapsed also, when the truth of the Gospel teaching was divulged, wherein Our Lord taught | |
| 12132 that "not that which entereth into the mouth defileth a man" ( | |
| 12133 <a class="scripRef" id="FS_Q103_A4-p13.1" href="./asv.html#Matt.15.11" target="asv">Mat. 15:11</a>); and that "nothing is to be rejected that is received with thanksgiving" ( | |
| 12134 <a class="scripRef" id="FS_Q103_A4-p13.2" href="./asv.html#iTim.4.4" target="asv">1 Tim. 4:4</a>). With regard to fornication a special prohibition | |
| 12135 was made, because the Gentiles did not hold it to be sinful. | |
| 12136 </p></div></div><div class="lat"><p class="latin" title="I-II q. 103 a. 4 ad 3"><a name="38141" shape="rect"><span class="ref">[38141] Iª-IIae q. 103 a. 4 ad 3</span></a> Ad tertium | |
| 12137 dicendum quod quidam dixerunt quod illa prohibitio apostolorum non | |
| 12138 est intelligenda ad litteram, sed secundum spiritualem intellectum, | |
| 12139 ut scilicet in prohibitione sanguinis, intelligatur prohibitio | |
| 12140 homicidii; in prohibitione suffocati, intelligatur prohibitio | |
| 12141 violentiae et rapinae; in prohibitione immolatorum, intelligatur | |
| 12142 prohibitio idololatriae; fornicatio autem prohibetur tanquam per se | |
| 12143 malum. Et hanc opinionem accipiunt ex quibusdam Glossis, quae | |
| 12144 huiusmodi praecepta mystice exponunt. Sed quia homicidium et rapina | |
| 12145 etiam apud gentiles reputabantur illicita, non oportuisset super | |
| 12146 hoc speciale mandatum dari his qui erant ex gentilitate conversi ad | |
| 12147 Christum. Unde alii dicunt quod ad litteram illa comestibilia | |
| 12148 fuerunt prohibita, non propter observantiam legalium, sed propter | |
| 12149 gulam comprimendam. Unde dicit Hieronymus, super illud Ezech. XLIV, | |
| 12150 <i>omne morticinum etc., condemnat sacerdotes qui in turdis et | |
| 12151 ceteris huiusmodi, haec, cupiditate gulae, non custodiunt</i>. Sed | |
| 12152 quia sunt quaedam cibaria magis delicata et gulam provocantia, non | |
| 12153 videtur ratio quare fuerunt haec magis quam alia prohibita. Et ideo | |
| 12154 dicendum, secundum tertiam opinionem, quod ad litteram ista sunt | |
| 12155 prohibita, non ad observandum caeremonias legis, sed ad hoc quod | |
| 12156 posset coalescere unio gentilium et Iudaeorum insimul habitantium. | |
| 12157 Iudaeis enim, propter antiquam consuetudinem, sanguis et suffocatum | |
| 12158 erant abominabilia, comestio autem immolatorum simulacris, poterat | |
| 12159 in Iudaeis aggenerare circa gentiles suspicionem reditus ad | |
| 12160 idololatriam. Et ideo ista fuerunt prohibita pro tempore illo, in | |
| 12161 quo de novo oportebat convenire in unum gentiles et Iudaeos. | |
| 12162 Procedente autem tempore, cessante causa, cessat effectus; | |
| 12163 manifestata evangelicae doctrinae veritate, in qua dominus docet | |
| 12164 quod nihil quod per os intrat, coinquinat hominem, ut dicitur | |
| 12165 Matth. XV; <i>et quod nihil est reiiciendum quod cum gratiarum | |
| 12166 actione percipitur</i>, ut I ad Tim. IV dicitur. Fornicatio autem | |
| 12167 prohibetur specialiter, quia gentiles eam non reputabant esse | |
| 12168 peccatum.</p></div></div></div></div> | |
| 12169 <div id="FS_Q104" class="div3"> | |
| 12170 <h3 id="FS_Q104-p0.1">Q. 104. OF THE JUDICIAL PRECEPTS (FOUR ARTICLES)</h3> | |
| 12171 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 12172 <p id="FS_Q104-p2"> We must now consider the judicial precepts: and first of all we shall consider them in general; in the second place we shall | |
| 12173 consider their reasons. Under the first head there are four points of inquiry: | |
| 12174 </p><p id="FS_Q104-p3"><a href="#FS_Q104_A1"> (1) What is meant by the judicial precepts?</a></p><p id="FS_Q104-p4"><a href="#FS_Q104_A2"> (2) Whether they are figurative?</a></p><p id="FS_Q104-p5"><a href="#FS_Q104_A3"> (3) Their duration;</a></p><p id="FS_Q104-p6"><a href="#FS_Q104_A4"> (4) Their division.</a></p> | |
| 12175 </div></div><div class="lat"><p class="latin" title="I-II q. 104 pr."><a name="38142" shape="rect"><span class="ref">[38142] Iª-IIae q. 104 pr.</span></a> Consequenter | |
| 12176 considerandum est de praeceptis iudicialibus. Et primo, | |
| 12177 considerandum est de ipsis in communi; secundo, de rationibus | |
| 12178 eorum. Circa primum quaeruntur quatuor. Primo, quae sint iudicialia | |
| 12179 praecepta. Secundo, utrum sint figuralia. Tertio, de duratione | |
| 12180 eorum. Quarto, de distinctione eorum.</p></div></div></div> | |
| 12181 <div id="FS_Q104_A1" class="div4"><h4 id="FS_Q104_A1-p0.1">Q. 104. A. 1. Whether the judicial precepts were those which directed man in relation to his neighbor?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p2"> | |
| 12182 <b>Objection 1:</b> It would seem that the judicial precepts were not those which directed man in his relations to his neighbor. For judicial | |
| 12183 precepts take their name from "judgment." But there are many things that direct man as to his neighbor, which are not subordinate | |
| 12184 to judgment. Therefore the judicial precepts were not those which directed man in his relations to his neighbor. | |
| 12185 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 arg. 1"><a name="38143" shape="rect"><span class="ref">[38143] Iª-IIae q. 104 a. 1 arg. 1</span></a> Ad primum | |
| 12186 sic proceditur. Videtur quod ratio praeceptorum iudicialium non | |
| 12187 consistat in hoc quod sunt ordinantia ad proximum. Iudicialia enim | |
| 12188 praecepta a iudicio dicuntur. Sed multa sunt alia quibus homo ad | |
| 12189 proximum ordinatur, quae non pertinent ad ordinem iudiciorum. Non | |
| 12190 ergo praecepta iudicialia dicuntur quibus homo ordinatur ad | |
| 12191 proximum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p3"> | |
| 12192 <b>Objection 2:</b> Further, the judicial precepts are distinct from the moral precepts, as stated above ( | |
| 12193 <a href="#FS_Q99_A4" id="FS_Q104_A1-p3.1" shape="rect">Q[99], A[4]</a>). But there are many moral precepts which direct man as to his neighbor: as is evidently the case with the seven precepts | |
| 12194 of the second table. Therefore the judicial precepts are not so called from directing man as to his neighbor. | |
| 12195 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 arg. 2"><a name="38144" shape="rect"><span class="ref">[38144] Iª-IIae q. 104 a. 1 arg. 2</span></a> Praeterea, | |
| 12196 praecepta iudicialia a moralibus distinguuntur, ut supra dictum | |
| 12197 est. Sed multa praecepta moralia sunt quibus homo ordinatur ad | |
| 12198 proximum, sicut patet in septem praeceptis secundae tabulae. Non | |
| 12199 ergo praecepta iudicialia dicuntur ex hoc quod ad proximum | |
| 12200 ordinant.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p4"> | |
| 12201 <b>Objection 3:</b> Further, as the ceremonial precepts relate to God, so do the judicial precepts relate to one's neighbor, as stated above | |
| 12202 ( | |
| 12203 <a href="#FS_Q99_A4" id="FS_Q104_A1-p4.1" shape="rect">Q[99], A[4]</a>; | |
| 12204 <a href="#FS_Q101_A1" id="FS_Q104_A1-p4.2" shape="rect"> Q[101], A[1]</a>). But among the ceremonial precepts there are some which concern man himself, such as observances in matter of food and apparel, | |
| 12205 of which we have already spoken ( | |
| 12206 <a href="#FS_Q102_A6" id="FS_Q104_A1-p4.3" shape="rect">Q[102], A[6]</a>, ad 1,6). Therefore the judicial precepts are not so called from | |
| 12207 directing man as to his neighbor. | |
| 12208 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 arg. 3"><a name="38145" shape="rect"><span class="ref">[38145] Iª-IIae q. 104 a. 1 arg. 3</span></a> Praeterea, | |
| 12209 sicut se habent praecepta caeremonialia ad Deum, ita se habent | |
| 12210 iudicialia praecepta ad proximum, ut supra dictum est. Sed inter | |
| 12211 praecepta caeremonialia sunt quaedam quae pertinent ad seipsum, | |
| 12212 sicut observantiae ciborum et vestimentorum, de quibus supra dictum | |
| 12213 est. Ergo praecepta iudicialia non ex hoc dicuntur quod ordinent | |
| 12214 hominem ad proximum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p5"> | |
| 12215 <b>On the contrary,</b> It is reckoned ( | |
| 12216 <a class="scripRef" id="FS_Q104_A1-p5.1" href="./asv.html#Ezek.18.8" target="asv">Ezech. 18:8</a>) among other works of a good and just man, that "he hath executed true judgment between man and man." But judicial precepts | |
| 12217 are so called from "judgment." Therefore it seems that the judicial precepts were those which directed the relations between | |
| 12218 man and man. | |
| 12219 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 s. c."><a name="38146" shape="rect"><span class="ref">[38146] Iª-IIae q. 104 a. 1 s. c.</span></a> Sed contra | |
| 12220 est quod dicitur Ezech. XVIII, inter cetera bona opera viri iusti, | |
| 12221 <i>si iudicium verum fecerit inter virum et virum</i>. Sed | |
| 12222 iudicialia praecepta a iudicio dicuntur. Ergo praecepta iudicialia | |
| 12223 videntur dici illa quae pertinent ad ordinationem hominum ad | |
| 12224 invicem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p6"> | |
| 12225 <b>I answer that,</b> As is evident from what we have stated above ( | |
| 12226 <a href="#FS_Q95_A2" id="FS_Q104_A1-p6.1" shape="rect">Q[95], A[2]</a> ; | |
| 12227 <a href="#FS_Q99_A4" id="FS_Q104_A1-p6.2" shape="rect"> Q[99], A[4]</a>), in every law, some precepts derive their binding force from the dictate of reason itself, because natural reason dictates | |
| 12228 that something ought to be done or to be avoided. These are called "moral" precepts: since human morals are based on reason. | |
| 12229 At the same time there are other precepts which derive their binding force, not from the | |
| 12230 very dictate of reason (because, considered in themselves, they do not imply an obligation of something due or undue); but | |
| 12231 from some institution, Divine or human: and such are certain determinations of the moral precepts. When therefore the moral | |
| 12232 precepts are fixed by Divine institution in matters relating to man's subordination to God, they are called "ceremonial" precepts: | |
| 12233 but when they refer to man's relations to other men, they are called "judicial" precepts. Hence there are two conditions | |
| 12234 attached to the judicial precepts: viz. first, that they refer to man's relations to other men; secondly, that they derive | |
| 12235 their binding force not from reason alone, but in virtue of their institution. | |
| 12236 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 co."><a name="38147" shape="rect"><span class="ref">[38147] Iª-IIae q. 104 a. 1 co.</span></a> Respondeo | |
| 12237 dicendum quod, sicut ex supradictis patet, praeceptorum cuiuscumque | |
| 12238 legis quaedam habent vim obligandi ex ipso dictamine rationis, quia | |
| 12239 naturalis ratio dictat hoc esse debitum fieri vel vitari. Et | |
| 12240 huiusmodi praecepta dicuntur moralia, eo quod a ratione dicuntur | |
| 12241 mores humani. Alia vero praecepta sunt quae non habent vim | |
| 12242 obligandi ex ipso dictamine rationis, quia scilicet in se | |
| 12243 considerata non habent absolute rationem debiti vel indebiti; sed | |
| 12244 habent vim obligandi ex aliqua institutione divina vel humana. Et | |
| 12245 huiusmodi sunt determinationes quaedam moralium praeceptorum. Si | |
| 12246 igitur determinentur moralia praecepta per institutionem divinam in | |
| 12247 his per quae ordinatur homo ad Deum, talia dicentur praecepta | |
| 12248 caeremonialia. Si autem in his quae pertinent ad ordinationem | |
| 12249 hominum ad invicem, talia dicentur praecepta iudicialia. In duobus | |
| 12250 ergo consistit ratio iudicialium praeceptorum, scilicet ut | |
| 12251 pertineant ad ordinationem hominum ad invicem; et ut non habeant | |
| 12252 vim obligandi ex sola ratione, sed ex institutione.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p7"> | |
| 12253 <b>Reply to Objection 1:</b> Judgments emanate through the official pronouncement of certain men who are at the head of affairs, and in whom the judicial | |
| 12254 power is vested. Now it belongs to those who are at the head of affairs to regulate not only litigious matters, but also voluntary | |
| 12255 contracts which are concluded between man and man, and whatever matters concern the community at large and the government | |
| 12256 thereof. Consequently the judicial precepts are not only those which concern | |
| 12257 actions at law; but also all those that are directed to the ordering of one man in relation to another, which ordering is | |
| 12258 subject to the direction of the sovereign as supreme judge. | |
| 12259 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 ad 1"><a name="38148" shape="rect"><span class="ref">[38148] Iª-IIae q. 104 a. 1 ad 1</span></a> Ad primum | |
| 12260 ergo dicendum quod iudicia exercentur officio aliquorum principum, | |
| 12261 qui habent potestatem iudicandi. Ad principem autem pertinet non | |
| 12262 solum ordinare de his quae veniunt in litigium, sed etiam de | |
| 12263 voluntariis contractibus qui inter homines fiunt, et de omnibus | |
| 12264 pertinentibus ad populi communitatem et regimen. Unde praecepta | |
| 12265 iudicialia non solum sunt illa quae pertinent ad lites iudiciorum; | |
| 12266 sed etiam quaecumque pertinent ad ordinationem hominum ad invicem, | |
| 12267 quae subest ordinationi principis tanquam supremi iudicis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p8"> | |
| 12268 <b>Reply to Objection 2:</b> This argument holds in respect of those precepts which direct man in his relations to his neighbor, and derive their binding | |
| 12269 force from the mere dictate of reason. | |
| 12270 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 ad 2"><a name="38149" shape="rect"><span class="ref">[38149] Iª-IIae q. 104 a. 1 ad 2</span></a> Ad secundum | |
| 12271 dicendum quod ratio illa procedit de illis praeceptis ordinantibus | |
| 12272 ad proximum, quae habent vim obligandi ex solo dictamine | |
| 12273 rationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A1-p9"> | |
| 12274 <b>Reply to Objection 3:</b> Even in those precepts which direct us to God, some are moral precepts, which the reason itself dictates when it is quickened | |
| 12275 by faith; such as that God is to be loved and worshipped. There are also ceremonial precepts, which have no binding force | |
| 12276 except in virtue of their Divine institution. Now God is concerned not only with the sacrifices that are offered to Him, but | |
| 12277 also with whatever relates to the fitness of those who offer sacrifices to Him and | |
| 12278 worship Him. Because men are ordained to God as to their end; wherefore it concerns God and, consequently, is a matter of | |
| 12279 ceremonial precept, that man should show some fitness for the divine worship. On the other hand, man is not ordained to his | |
| 12280 neighbor as to his end, so as to need to be disposed in himself with regard to his neighbor, for such is the relationship | |
| 12281 of a slave to his master, since a slave "is his master's in all that he is," as the Philosopher says (Polit. i, 2). Hence | |
| 12282 there are | |
| 12283 no judicial precepts ordaining man in himself; all such precepts are moral: because the reason, which is the principal in | |
| 12284 moral matters, holds the same position, in man, with regard to things that concern him, as a prince or judge holds in the | |
| 12285 state. Nevertheless we must take note that, since the relations of man to his neighbor are more subject to reason than the | |
| 12286 relations of man to God, there are more precepts whereby man is directed in his relations to his neighbor, than whereby he | |
| 12287 is | |
| 12288 directed to God. For the same reason there had to be more ceremonial than judicial precepts in the Law. | |
| 12289 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 1 ad 3"><a name="38150" shape="rect"><span class="ref">[38150] Iª-IIae q. 104 a. 1 ad 3</span></a> Ad tertium | |
| 12290 dicendum quod etiam in his quae ordinant ad Deum, quaedam sunt | |
| 12291 moralia, quae ipsa ratio fide informata dictat, sicut Deum esse | |
| 12292 amandum et colendum. Quaedam vero sunt caeremonialia, quae non | |
| 12293 habent vim obligationis nisi ex institutione divina. Ad Deum autem | |
| 12294 pertinent non solum sacrificia oblata Deo, sed etiam quaecumque | |
| 12295 pertinent ad idoneitatem offerentium et Deum colentium. Homines | |
| 12296 enim ordinantur in Deum sicut in finem, et ideo ad cultum Dei | |
| 12297 pertinet, et per consequens ad caeremonialia praecepta, quod homo | |
| 12298 habeat quandam idoneitatem respectu cultus divini. Sed homo non | |
| 12299 ordinatur ad proximum sicut in finem, ut oporteat eum disponi in | |
| 12300 seipso in ordine ad proximum, haec enim est comparatio servorum ad | |
| 12301 dominos, <i>qui id quod sunt, dominorum sunt</i>, secundum | |
| 12302 philosophum, in I Polit. Et ideo non sunt aliqua praecepta | |
| 12303 iudicialia ordinantia hominem in seipso, sed omnia talia sunt | |
| 12304 moralia, quia ratio, quae est principium moralium, se habet in | |
| 12305 homine respectu eorum quae ad ipsum pertinent, sicut princeps vel | |
| 12306 iudex in civitate. Sciendum tamen quod, quia ordo hominis ad | |
| 12307 proximum magis subiacet rationi quam ordo hominis ad Deum, plura | |
| 12308 praecepta moralia inveniuntur per quae ordinatur homo ad proximum, | |
| 12309 quam per quae ordinatur ad Deum. Et propter hoc etiam oportuit | |
| 12310 plura esse caeremonialia in lege quam iudicialia.</p></div></div></div><div id="FS_Q104_A2" class="div4"><h4 id="FS_Q104_A2-p0.1">Q. 104. A. 2. Whether the judicial precepts were figurative?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p2"> | |
| 12311 <b>Objection 1:</b> It would seem that the judicial precepts were not figurative. Because it seems proper to the ceremonial precepts to be instituted | |
| 12312 as figures of something else. Therefore, if the judicial precepts are figurative, there will be no difference between the | |
| 12313 judicial and ceremonial precepts. | |
| 12314 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 arg. 1"><a name="38151" shape="rect"><span class="ref">[38151] Iª-IIae q. 104 a. 2 arg. 1</span></a> Ad | |
| 12315 secundum sic proceditur. Videtur quod praecepta iudicialia non | |
| 12316 figurent aliquid. Hoc enim videtur esse proprium caeremonialium | |
| 12317 praeceptorum, quod sint in figuram alicuius rei instituta. Si | |
| 12318 igitur etiam praecepta iudicialia aliquid figurent, non erit | |
| 12319 differentia inter iudicialia et caeremonialia praecepta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p3"> | |
| 12320 <b>Objection 2:</b> Further, just as certain judicial precepts were given to the Jewish people, so also were some given to other heathen peoples. | |
| 12321 But the judicial precepts given to other peoples were not figurative, but stated what had to be done. Therefore it seems that | |
| 12322 neither were the judicial precepts of the Old Law figures of anything. | |
| 12323 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 arg. 2"><a name="38152" shape="rect"><span class="ref">[38152] Iª-IIae q. 104 a. 2 arg. 2</span></a> Praeterea, | |
| 12324 sicuti illi populo Iudaeorum data sunt quaedam iudicialia | |
| 12325 praecepta, ita etiam aliis populis gentilium. Sed iudicialia | |
| 12326 praecepta aliorum populorum non figurant aliquid, sed ordinant quid | |
| 12327 fieri debeat. Ergo videtur quod neque praecepta iudicialia veteris | |
| 12328 legis aliquid figurarent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p4"> | |
| 12329 <b>Objection 3:</b> Further, those things which relate to the divine worship had to be taught under certain figures, because the things of God | |
| 12330 are above our reason, as stated above ( | |
| 12331 <a href="#FS_Q101_A2" id="FS_Q104_A2-p4.1" shape="rect">Q[101], A[2]</a>, ad 2). But things concerning our neighbor are not above our reason. Therefore the judicial precepts which direct us in relation | |
| 12332 to our neighbor should not have been figurative. | |
| 12333 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 arg. 3"><a name="38153" shape="rect"><span class="ref">[38153] Iª-IIae q. 104 a. 2 arg. 3</span></a> Praeterea, | |
| 12334 ea quae ad cultum divinum pertinent, figuris quibusdam tradi | |
| 12335 oportuit, quia ea quae Dei sunt, supra nostram rationem sunt, ut | |
| 12336 supra dictum est. Sed ea quae sunt proximorum, non excedunt nostram | |
| 12337 rationem. Ergo per iudicialia, quae ad proximum nos ordinant, non | |
| 12338 oportuit aliquid figurari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p5"> | |
| 12339 <b>On the contrary,</b> The judicial precepts are expounded both in the allegorical and in the moral sense ( | |
| 12340 <a class="scripRef" id="FS_Q104_A2-p5.1" href="./asv.html#Exod.21" target="asv">Ex. 21</a>). | |
| 12341 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 s. c."><a name="38154" shape="rect"><span class="ref">[38154] Iª-IIae q. 104 a. 2 s. c.</span></a> Sed contra | |
| 12342 est quod Exod. XXI iudicialia praecepta allegorice et moraliter | |
| 12343 exponuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p6"> | |
| 12344 <b>I answer that,</b> A precept may be figurative in two ways. First, primarily and in itself: because, to wit, it is instituted principally that | |
| 12345 it may be the figure of something. In this way the ceremonial precepts are figurative; since they were instituted for the | |
| 12346 very purpose that they might foreshadow something relating to the worship of God and the mystery of Christ. But some precepts | |
| 12347 are figurative, not primarily and in themselves, but consequently. In this way the | |
| 12348 judicial precepts of the Old Law are figurative. For they were not instituted for the purpose of being figurative, but in | |
| 12349 order that they might regulate the state of that people according to justice and equity. Nevertheless they did foreshadow | |
| 12350 something consequently: since, to wit, the entire state of that people, who were directed by these precepts, was figurative, | |
| 12351 according to | |
| 12352 <a class="scripRef" id="FS_Q104_A2-p6.1" href="./asv.html#iCor.10.11" target="asv">1 Cor. 10:11</a>: "All . . . things happened to them in figure." | |
| 12353 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 co."><a name="38155" shape="rect"><span class="ref">[38155] Iª-IIae q. 104 a. 2 co.</span></a> Respondeo | |
| 12354 dicendum quod dupliciter contingit aliquod praeceptum esse | |
| 12355 figurale. Uno modo, primo et per se, quia scilicet principaliter | |
| 12356 est institutum ad aliquid figurandum. Et hoc modo praecepta | |
| 12357 caeremonialia sunt figuralia, ad hoc enim sunt instituta, ut | |
| 12358 aliquid figurent pertinens ad cultum Dei et ad mysterium Christi. | |
| 12359 Quaedam vero praecepta sunt figuralia non primo et per se, sed ex | |
| 12360 consequenti. Et hoc modo praecepta iudicialia veteris legis sunt | |
| 12361 figuralia. Non enim sunt instituta ad aliquid figurandum; sed ad | |
| 12362 ordinandum statum illius populi secundum iustitiam et aequitatem. | |
| 12363 Sed ex consequenti aliquid figurabant, inquantum scilicet totus | |
| 12364 status illius populi, qui per huiusmodi praecepta disponebatur, | |
| 12365 figuralis erat; secundum illud I ad Cor. X, <i>omnia in figuram | |
| 12366 contingebant illis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p7"> | |
| 12367 <b>Reply to Objection 1:</b> The ceremonial precepts are not figurative in the same way as the judicial precepts, as explained above. | |
| 12368 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 ad 1"><a name="38156" shape="rect"><span class="ref">[38156] Iª-IIae q. 104 a. 2 ad 1</span></a> Ad primum | |
| 12369 ergo dicendum quod praecepta caeremonialia alio modo sunt figuralia | |
| 12370 quam iudicialia, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p8"> | |
| 12371 <b>Reply to Objection 2:</b> The Jewish people were chosen by God that Christ might be born of them. Consequently the entire state of that people had | |
| 12372 to be prophetic and figurative, as Augustine states (Contra Faust. xxii, 24). For this reason even the judicial precepts that | |
| 12373 were given to this people were more figurative that those which were given to other nations. Thus, too, the wars and deeds | |
| 12374 of this people are expounded in the mystical sense: but not the wars and deeds of the | |
| 12375 Assyrians or Romans, although the latter are more famous in the eyes of men. | |
| 12376 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 ad 2"><a name="38157" shape="rect"><span class="ref">[38157] Iª-IIae q. 104 a. 2 ad 2</span></a> Ad secundum | |
| 12377 dicendum quod populus Iudaeorum ad hoc electus erat a Deo, quod ex | |
| 12378 eo Christus nasceretur. Et ideo oportuit totum illius populi statum | |
| 12379 esse propheticum et figuralem, ut Augustinus dicit, contra Faustum. | |
| 12380 Et propter hoc etiam iudicialia illi populo tradita, magis sunt | |
| 12381 figuralia quam iudicialia aliis populis tradita. Sicut etiam bella | |
| 12382 et gesta illius populi exponuntur mystice; non autem bella vel | |
| 12383 gesta Assyriorum vel Romanorum, quamvis longe clariora secundum | |
| 12384 homines.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A2-p9"> | |
| 12385 <b>Reply to Objection 3:</b> In this people the direction of man in regard to his neighbor, considered in itself, was subject to reason. But in so far | |
| 12386 as it was referred to the worship of God, it was above reason: and in this respect it was figurative. | |
| 12387 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 2 ad 3"><a name="38158" shape="rect"><span class="ref">[38158] Iª-IIae q. 104 a. 2 ad 3</span></a> Ad tertium | |
| 12388 dicendum quod ordo ad proximum in populo illo, secundum se | |
| 12389 consideratus, pervius erat rationi. Sed secundum quod referebatur | |
| 12390 ad cultum Dei, superabat rationem. Et ex hac parte erat | |
| 12391 figuralis.</p></div></div></div><div id="FS_Q104_A3" class="div4"><h4 id="FS_Q104_A3-p0.1">Q. 104. A. 3. Whether the judicial precepts of the Old Law bind for ever?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p2"> | |
| 12392 <b>Objection 1:</b> It would seem that the judicial precepts of the Old Law bind for ever. Because the judicial precepts relate to the virtue | |
| 12393 of justice: since a judgment is an execution of the virtue of justice. Now "justice is perpetual and immortal" ( | |
| 12394 <a class="scripRef" id="FS_Q104_A3-p2.1" href="./asv.html#Wis.1.15" target="asv">Wis. 1:15</a>). Therefore the judicial precepts bind for ever. | |
| 12395 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 arg. 1"><a name="38159" shape="rect"><span class="ref">[38159] Iª-IIae q. 104 a. 3 arg. 1</span></a> Ad tertium | |
| 12396 sic proceditur. Videtur quod praecepta iudicialia veteris legis | |
| 12397 perpetuam obligationem habeant. Praecepta enim iudicialia pertinent | |
| 12398 ad virtutem iustitiae, nam iudicium dicitur iustitiae executio. | |
| 12399 Iustitia autem est perpetua et immortalis, ut dicitur Sap. I. Ergo | |
| 12400 obligatio praeceptorum iudicialium est perpetua.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p3"> | |
| 12401 <b>Objection 2:</b> Further, Divine institutions are more enduring than human institutions. But the judicial precepts of human laws bind for | |
| 12402 ever. Therefore much more do the judicial precepts of the Divine Law. | |
| 12403 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 arg. 2"><a name="38160" shape="rect"><span class="ref">[38160] Iª-IIae q. 104 a. 3 arg. 2</span></a> Praeterea, | |
| 12404 institutio divina est stabilior quam institutio humana. Sed | |
| 12405 praecepta iudicialia humanarum legum habent perpetuam obligationem. | |
| 12406 Ergo multo magis praecepta iudicialia legis divinae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p4"> | |
| 12407 <b>Objection 3:</b> Further, the Apostle says ( | |
| 12408 <a class="scripRef" id="FS_Q104_A3-p4.1" href="./asv.html#Heb.7.18" target="asv">Heb. 7:18</a>) that "there is a setting aside of the former commandment, because of the weakness and unprofitableness thereof." Now this | |
| 12409 is true of the ceremonial precept, which "could [Vulg.: 'can'] not, as to the conscience, make him perfect that serveth only | |
| 12410 in meats and in drinks, and divers washings and justices of the flesh," as the Apostle declares ( | |
| 12411 <a class="scripRef" id="FS_Q104_A3-p4.2" href="./asv.html#Heb.9.9" target="asv">Heb. 9:9,10</a>). On the other hand, the | |
| 12412 judicial precepts were useful and efficacious in respect of the purpose for which they were instituted, viz. to establish | |
| 12413 justice and equity among men. Therefore the judicial precepts of the Old Law are not set aside, but still retain their efficacy. | |
| 12414 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 arg. 3"><a name="38161" shape="rect"><span class="ref">[38161] Iª-IIae q. 104 a. 3 arg. 3</span></a> Praeterea, | |
| 12415 apostolus dicit, ad Heb. VII, quod <i>reprobatio fit praecedentis | |
| 12416 mandati propter infirmitatem ipsius et inutilitatem</i>. Quod | |
| 12417 quidem verum est de mandato caeremoniali quod <i>non poterat facere | |
| 12418 perfectum iuxta conscientiam servientem solummodo in cibis et in | |
| 12419 potibus et variis Baptismatibus et iustitiis carnis</i>, ut | |
| 12420 apostolus dicit, ad Heb. IX. Sed praecepta iudicialia utilia erant | |
| 12421 et efficacia ad id ad quod ordinabantur, scilicet ad iustitiam et | |
| 12422 aequitatem inter homines constituendam. Ergo praecepta iudicialia | |
| 12423 veteris legis non reprobantur, sed adhuc efficaciam habent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p5"> | |
| 12424 <b>On the contrary,</b> The Apostle says ( | |
| 12425 <a class="scripRef" id="FS_Q104_A3-p5.1" href="./asv.html#Heb.7.12" target="asv">Heb. 7:12</a>) that "the priesthood being translated it is necessary that a translation also be made of the Law." But the priesthood was | |
| 12426 transferred from Aaron to Christ. Therefore the entire Law was also transferred. Therefore the judicial precepts are no longer | |
| 12427 in force. | |
| 12428 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 s. c."><a name="38162" shape="rect"><span class="ref">[38162] Iª-IIae q. 104 a. 3 s. c.</span></a> Sed contra | |
| 12429 est quod apostolus dicit, ad Heb. VII, quod <i>translato | |
| 12430 sacerdotio, necesse est ut legis translatio fiat</i>. Sed | |
| 12431 sacerdotium est translatum ab Aaron ad Christum. Ergo etiam et tota | |
| 12432 lex est translata. Non ergo iudicialia praecepta adhuc obligationem | |
| 12433 habent.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q104_A3-p6"> | |
| 12434 <b>I answer that,</b> The judicial precepts did not bind for ever, but were annulled by the coming of Christ: yet not in the same way as the ceremonial | |
| 12435 precepts. For the ceremonial precepts were annulled so far as to be not only "dead," but also deadly to those who observe | |
| 12436 them since the coming of Christ, especially since the promulgation of the Gospel. On the other hand, the judicial precepts | |
| 12437 are dead indeed, because they have no binding force: but they are not deadly. For if a | |
| 12438 sovereign were to order these judicial precepts to be observed in his kingdom, he would not sin: unless perchance they were | |
| 12439 observed, or ordered to be observed, as though they derived their binding force through being institutions of the Old Law: | |
| 12440 for it would be a deadly sin to intend to observe them thus. | |
| 12441 </p><p id="FS_Q104_A3-p7"> The reason for this difference may be gathered from what has been said above | |
| 12442 <a href="#FS_Q104_A2" id="FS_Q104_A3-p7.1" shape="rect">(A[2])</a>. For it has been stated that the ceremonial precepts are figurative primarily and in themselves, as being instituted chiefly | |
| 12443 for the purpose of foreshadowing the mysteries of Christ to come. On the other hand, the judicial precepts were not instituted | |
| 12444 that they might be figures, but that they might shape the state of that people who were directed to Christ. Consequently, | |
| 12445 when the state of that people changed with the coming of Christ, the judicial precepts lost their binding force: for the Law | |
| 12446 was a pedagogue, leading men to Christ, as stated in | |
| 12447 <a class="scripRef" id="FS_Q104_A3-p7.2" href="./asv.html#Gal.3.24" target="asv"> Gal. 3:24.</a> Since, however, these judicial precepts are instituted, not for the purpose of being figures, but for the performance of | |
| 12448 certain deeds, the observance thereof is not prejudicial to the truth of faith. But the intention of observing them, as though | |
| 12449 one were bound by the Law, is | |
| 12450 prejudicial to the truth of faith: because it would follow that the former state of the people still lasts, and that Christ | |
| 12451 has not yet come. | |
| 12452 </p></div></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 co."><a name="38163" shape="rect"><span class="ref">[38163] Iª-IIae q. 104 a. 3 co.</span></a> Respondeo | |
| 12453 dicendum quod iudicialia praecepta non habuerunt perpetuam | |
| 12454 obligationem, sed sunt evacuata per adventum Christi, aliter tamen | |
| 12455 quam caeremonialia. Nam caeremonialia adeo sunt evacuata ut non | |
| 12456 solum sint mortua, sed etiam mortifera observantibus post Christum, | |
| 12457 maxime post Evangelium divulgatum. Praecepta autem iudicialia sunt | |
| 12458 quidem mortua, quia non habent vim obligandi, non tamen sunt | |
| 12459 mortifera. Quia si quis princeps ordinaret in regno suo illa | |
| 12460 iudicialia observari, non peccaret, nisi forte hoc modo | |
| 12461 observarentur, vel observari mandarentur, tanquam habentia vim | |
| 12462 obligandi ex veteris legis institutione. Talis enim intentio | |
| 12463 observandi esset mortifera. Et huius differentiae ratio potest | |
| 12464 accipi ex praemissis. Dictum est enim quod praecepta caeremonialia | |
| 12465 sunt figuralia primo et per se, tanquam instituta principaliter ad | |
| 12466 figurandum Christi mysteria ut futura. Et ideo ipsa observatio | |
| 12467 eorum praeiudicat fidei veritati, secundum quam confitemur illa | |
| 12468 mysteria iam esse completa. Praecepta autem iudicialia non sunt | |
| 12469 instituta ad figurandum, sed ad disponendum statum illius populi, | |
| 12470 qui ordinabatur ad Christum. Et ideo, mutato statu illius populi, | |
| 12471 Christo iam veniente, iudicialia praecepta obligationem amiserunt, | |
| 12472 lex enim fuit paedagogus ducens ad Christum, ut dicitur ad Gal. | |
| 12473 III. Quia tamen huiusmodi iudicialia praecepta non ordinantur ad | |
| 12474 figurandum, sed ad aliquid fiendum, ipsa eorum observatio absolute | |
| 12475 non praeiudicat fidei veritati. Sed intentio observandi tanquam ex | |
| 12476 obligatione legis, praeiudicat veritati fidei, quia per hoc | |
| 12477 haberetur quod status prioris populi adhuc duraret, et quod | |
| 12478 Christus nondum venisset.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p8"> | |
| 12479 <b>Reply to Objection 1:</b> The obligation of observing justice is indeed perpetual. But the determination of those things that are just, according to | |
| 12480 human or Divine institution, must needs be different, according to the different states of mankind. | |
| 12481 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 ad 1"><a name="38164" shape="rect"><span class="ref">[38164] Iª-IIae q. 104 a. 3 ad 1</span></a> Ad primum | |
| 12482 ergo dicendum quod iustitia quidem perpetuo est observanda. Sed | |
| 12483 determinatio eorum quae sunt iusta secundum institutionem humanam | |
| 12484 vel divinam, oportet quod varietur secundum diversum hominum | |
| 12485 statum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p9"> | |
| 12486 <b>Reply to Objection 2:</b> The judicial precepts established by men retain their binding force for ever, so long as the state of government remains | |
| 12487 the same. But if the state or nation pass to another form of government, the laws must needs be changed. For democracy, which | |
| 12488 is government by the people, demands different laws from those of oligarchy, which is government by the rich, as the Philosopher | |
| 12489 shows (Polit. iv, 1). Consequently when the state of that people changed, the | |
| 12490 judicial precepts had to be changed also. | |
| 12491 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 ad 2"><a name="38165" shape="rect"><span class="ref">[38165] Iª-IIae q. 104 a. 3 ad 2</span></a> Ad secundum | |
| 12492 dicendum quod praecepta iudicialia ab hominibus instituta habent | |
| 12493 perpetuam obligationem, manente illo statu regiminis. Sed si | |
| 12494 civitas vel gens ad aliud regimen deveniat, oportet leges mutari. | |
| 12495 Non enim eaedem leges conveniunt in democratia, quae est potestas | |
| 12496 populi, et in oligarchia, quae est potestas divitum; ut patet per | |
| 12497 philosophum, in sua politica. Et ideo etiam, mutato statu illius | |
| 12498 populi, oportuit praecepta iudicialia mutari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A3-p10"> | |
| 12499 <b>Reply to Objection 3:</b> Those judicial precepts directed the people to justice and equity, in keeping with the demands of that state. But after the | |
| 12500 coming of Christ, there had to be a change in the state of that people, so that in Christ there was no distinction between | |
| 12501 Gentile and Jew, as there had been before. For this reason the judicial precepts needed to be changed also. | |
| 12502 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 3 ad 3"><a name="38166" shape="rect"><span class="ref">[38166] Iª-IIae q. 104 a. 3 ad 3</span></a> Ad tertium | |
| 12503 dicendum quod illa praecepta iudicialia disponebant populum ad | |
| 12504 iustitiam et aequitatem secundum quod conveniebat illi statui. Sed | |
| 12505 post Christum, statum illius populi oportuit mutari, ut iam in | |
| 12506 Christo non esset discretio gentilis et Iudaei, sicut antea erat. | |
| 12507 Et propter hoc oportuit etiam praecepta iudicialia mutari.</p></div></div></div><div id="FS_Q104_A4" class="div4"><h4 id="FS_Q104_A4-p0.1">Q. 104. A. 4. Whether it is possible to assign a distinct division of the judicial precepts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p2"> | |
| 12508 <b>Objection 1:</b> It would seem that it is impossible to assign a distinct division of the judicial precepts. Because the judicial precepts | |
| 12509 direct men in their relations to one another. But those things which need to be directed, as pertaining to the relationship | |
| 12510 between man and man, and which are made use of by men, are not subject to division, since they are infinite in number. Therefore | |
| 12511 it is not possible to assign a distinct division of the judicial precepts. | |
| 12512 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 arg. 1"><a name="38167" shape="rect"><span class="ref">[38167] Iª-IIae q. 104 a. 4 arg. 1</span></a> Ad quartum | |
| 12513 sic proceditur. Videtur quod praecepta iudicialia non possint | |
| 12514 habere aliquam certam divisionem. Praecepta enim iudicialia | |
| 12515 ordinant homines ad invicem. Sed ea quae inter homines ordinari | |
| 12516 oportet, in usum eorum venientia, non cadunt sub certa | |
| 12517 distinctione, cum sint infinita. Ergo praecepta iudicialia non | |
| 12518 possunt habere certam distinctionem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p3"> | |
| 12519 <b>Objection 2:</b> Further, the judicial precepts are decisions on moral matters. But moral precepts do not seem to be capable of division, | |
| 12520 except in so far as they are reducible to the precepts of the decalogue. Therefore there is no distinct division of the judicial | |
| 12521 precepts. | |
| 12522 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 arg. 2"><a name="38168" shape="rect"><span class="ref">[38168] Iª-IIae q. 104 a. 4 arg. 2</span></a> Praeterea, | |
| 12523 praecepta iudicialia sunt determinationes moralium. Sed moralia | |
| 12524 praecepta non videntur habere aliquam distinctionem, nisi secundum | |
| 12525 quod reducuntur ad praecepta Decalogi. Ergo praecepta iudicialia | |
| 12526 non habent aliquam certam distinctionem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p4"> | |
| 12527 <b>Objection 3:</b> Further, because there is a distinct division of the ceremonial precepts, the Law alludes to this division, by describing | |
| 12528 some as "sacrifices," others as "observances." But the Law contains no allusion to a division of the judicial precepts. Therefore | |
| 12529 it seems that they have no distinct division. | |
| 12530 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 arg. 3"><a name="38169" shape="rect"><span class="ref">[38169] Iª-IIae q. 104 a. 4 arg. 3</span></a> Praeterea, | |
| 12531 praecepta caeremonialia quia certam distinctionem habent, eorum | |
| 12532 distinctio in lege innuitur, dum quaedam vocantur sacrificia, | |
| 12533 quaedam observantiae. Sed nulla distinctio innuitur in lege | |
| 12534 praeceptorum iudicialium. Ergo videtur quod non habeant certam | |
| 12535 distinctionem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p5"> | |
| 12536 <b>On the contrary,</b> Wherever there is order there must needs be division. But the notion of order is chiefly applicable to the judicial precepts, | |
| 12537 since thereby that people was ordained. Therefore it is most necessary that they should have a distinct division. | |
| 12538 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 s. c."><a name="38170" shape="rect"><span class="ref">[38170] Iª-IIae q. 104 a. 4 s. c.</span></a> Sed contra, | |
| 12539 ubi est ordo, oportet quod sit distinctio. Sed ratio ordinis maxime | |
| 12540 pertinet ad praecepta iudicialia, per quae populus ille | |
| 12541 ordinabatur. Ergo maxime debent habere distinctionem certam.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q104_A4-p6"> | |
| 12542 <b>I answer that,</b> Since law is the art, as it were, of directing or ordering the life of man, as in every art there is a distinct division | |
| 12543 in the rules of art, so, in every law, there must be a distinct division of precepts: else the law would be rendered useless | |
| 12544 by confusion. We must therefore say that the judicial precepts of the Old Law, whereby men were directed in their relations | |
| 12545 to one another, are subject to division according to the divers ways in which man is | |
| 12546 directed. | |
| 12547 </p><p id="FS_Q104_A4-p7"> Now in every people a fourfold order is to be found: one, of the people's sovereign to his subjects; a second of the subjects | |
| 12548 among themselves; a third, of the citizens to foreigners; a fourth, of members of the same household, such as the order of | |
| 12549 the father to his son; of the wife to her husband; of the master to his servant: and according to these four orders we may | |
| 12550 distinguish different kinds of judicial precepts in the Old Law. For certain precepts are laid down concerning | |
| 12551 the institution of the sovereign and relating to his office, and about the respect due to him: this is one part of the judicial | |
| 12552 precepts. Again, certain precepts are given in respect of a man to his fellow citizens: for instance, about buying and selling, | |
| 12553 judgments and penalties: this is the second part of the judicial precepts. Again, certain precepts are enjoined with regard | |
| 12554 to foreigners: for instance, about wars waged against their foes, and about the way to receive travelers and strangers: | |
| 12555 this is the third part of the judicial precepts. Lastly, certain precepts are given relating to home life: for instance, about | |
| 12556 servants, wives and children: this is the fourth part of the judicial precepts. | |
| 12557 </p></div></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 co."><a name="38171" shape="rect"><span class="ref">[38171] Iª-IIae q. 104 a. 4 co.</span></a> Respondeo | |
| 12558 dicendum quod, cum lex sit quasi quaedam ars humanae vitae | |
| 12559 instituendae vel ordinandae, sicut in unaquaque arte est certa | |
| 12560 distinctio regularum artis, ita oportet in qualibet lege esse | |
| 12561 certam distinctionem praeceptorum, aliter enim ipsa confusio | |
| 12562 utilitatem legis auferret. Et ideo dicendum est quod praecepta | |
| 12563 iudicialia veteris legis, per quae homines ad invicem ordinabantur, | |
| 12564 distinctionem habent secundum distinctionem ordinationis humanae. | |
| 12565 Quadruplex autem ordo in aliquo populo inveniri potest, unus | |
| 12566 quidem, principum populi ad subditos; alius autem, subditorum ad | |
| 12567 invicem; tertius autem, eorum qui sunt de populo ad extraneos; | |
| 12568 quartus autem, ad domesticos, sicut patris ad filium, uxoris ad | |
| 12569 virum, et domini ad servum. Et secundum istos quatuor ordines | |
| 12570 distingui possunt praecepta iudicialia veteris legis. Dantur enim | |
| 12571 quaedam praecepta de institutione principum et officio eorum, et de | |
| 12572 reverentia eis exhibenda, et haec est una pars iudicialium | |
| 12573 praeceptorum. Dantur etiam quaedam praecepta pertinentia ad | |
| 12574 concives ad invicem, puta circa emptiones et venditiones, et | |
| 12575 iudicia et poenas. Et haec est secunda pars iudicialium | |
| 12576 praeceptorum. Dantur etiam quaedam praecepta pertinentia ad | |
| 12577 extraneos, puta de bellis contra hostes, et de susceptione | |
| 12578 peregrinorum et advenarum. Et haec est tertia pars iudicialium | |
| 12579 praeceptorum. Dantur etiam in lege quaedam praecepta pertinentia ad | |
| 12580 domesticam conversationem, sicut de servis, et uxoribus, et filiis. | |
| 12581 Et haec est quarta pars iudicialium praeceptorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p8"> | |
| 12582 <b>Reply to Objection 1:</b> Things pertaining to the ordering of relations between one man and another are indeed infinite in number: yet they are reducible | |
| 12583 to certain distinct heads, according to the different relations in which one man stands to another, as stated above. | |
| 12584 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 ad 1"><a name="38172" shape="rect"><span class="ref">[38172] Iª-IIae q. 104 a. 4 ad 1</span></a> Ad primum | |
| 12585 ergo dicendum quod ea quae pertinent ad ordinationem hominum ad | |
| 12586 invicem, sunt quidem numero infinita; sed tamen reduci possunt ad | |
| 12587 aliqua certa, secundum differentiam ordinationis humanae, ut dictum | |
| 12588 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p9"> | |
| 12589 <b>Reply to Objection 2:</b> The precepts of the decalogue held the first place in the moral order, as stated above ( | |
| 12590 <a href="#FS_Q100_A3" id="FS_Q104_A4-p9.1" shape="rect">Q[100], A[3]</a>): and consequently it is fitting that other moral precepts should be distinguished in relation to them. But the judicial | |
| 12591 and ceremonial precepts have a different binding force, derived, not from natural reason, but from their institution alone. | |
| 12592 Hence there is a distinct reason for distinguishing them. | |
| 12593 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 ad 2"><a name="38173" shape="rect"><span class="ref">[38173] Iª-IIae q. 104 a. 4 ad 2</span></a> Ad secundum | |
| 12594 dicendum quod praecepta Decalogi sunt prima in genere moralium, ut | |
| 12595 supra dictum est, et ideo convenienter alia praecepta moralia | |
| 12596 secundum ea distinguuntur. Sed praecepta iudicialia et | |
| 12597 caeremonialia habent aliam rationem obligationis non quidem ex | |
| 12598 ratione naturali sed ex sola institutione. Et ideo distinctionis | |
| 12599 eorum est alia ratio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q104_A4-p10"> | |
| 12600 <b>Reply to Objection 3:</b> The Law alludes to the division of the judicial precepts in the very things themselves which are prescribed by the judicial | |
| 12601 precepts of the Law. | |
| 12602 </p></div><div class="lat"><p class="latin" title="I-II q. 104 a. 4 ad 3"><a name="38174" shape="rect"><span class="ref">[38174] Iª-IIae q. 104 a. 4 ad 3</span></a> Ad tertium | |
| 12603 dicendum quod ex ipsis rebus quae per praecepta iudicialia | |
| 12604 ordinantur in lege, innuit lex distinctionem iudicialium | |
| 12605 praeceptorum.</p></div></div></div></div> | |
| 12606 <div id="FS_Q105" class="div3"> | |
| 12607 <h3 id="FS_Q105-p0.1">Q. 105. OF THE REASON FOR THE JUDICIAL PRECEPTS (FOUR ARTICLES)</h3> | |
| 12608 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 12609 <p id="FS_Q105-p2"> We must now consider the reason for the judicial precepts: under which head there are four points of inquiry:</p><p id="FS_Q105-p3"><a href="#FS_Q105_A1"> (1) Concerning the reason for the judicial precepts relating to the rulers;</a></p><p id="FS_Q105-p4"><a href="#FS_Q105_A2"> (2) Concerning the fellowship of one man with another;</a></p><p id="FS_Q105-p5"><a href="#FS_Q105_A3"> (3) Concerning matters relating to foreigners;</a></p><p id="FS_Q105-p6"><a href="#FS_Q105_A4"> (4) Concerning things relating to domestic matters.</a></p> | |
| 12610 </div></div><div class="lat"><p class="latin" title="I-II q. 105 pr."><a name="38175" shape="rect"><span class="ref">[38175] Iª-IIae q. 105 pr.</span></a> Deinde | |
| 12611 considerandum est de ratione iudicialium praeceptorum. Et circa hoc | |
| 12612 quaeruntur quatuor. Primo, de ratione praeceptorum iudicialium quae | |
| 12613 pertinent ad principes. Secundo, de his quae pertinent ad convictum | |
| 12614 hominum ad invicem. Tertio, de his quae pertinent ad extraneos. | |
| 12615 Quarto, de his quae pertinent ad domesticam conversationem.</p></div></div></div> | |
| 12616 <div id="FS_Q105_A1" class="div4"><h4 id="FS_Q105_A1-p0.1">Q. 105. A. 1. Whether the Old Law enjoined fitting precepts concerning rulers?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p2"> | |
| 12617 <b>Objection 1:</b> It would seem that the Old Law made unfitting precepts concerning rulers. Because, as the Philosopher says (Polit. iii, 4), | |
| 12618 "the ordering of the people depends mostly on the chief ruler." But the Law contains no precept relating to the institution | |
| 12619 of the chief ruler; and yet we find therein prescriptions concerning the inferior rulers: firstly ( | |
| 12620 <a class="scripRef" id="FS_Q105_A1-p2.1" href="./asv.html#Exod.18.21" target="asv">Ex. 18:21</a>): "Provide out of all the people wise [Vulg.: 'able'] men," etc.; again ( | |
| 12621 <a class="scripRef" id="FS_Q105_A1-p2.2" href="./asv.html#Num.11.16" target="asv">Num. 11:16</a>): | |
| 12622 "Gather unto Me seventy men of the ancients of Israel"; and again ( | |
| 12623 <a class="scripRef" id="FS_Q105_A1-p2.3" href="./asv.html#Deut.1.13" target="asv">Dt. 1:13</a>): "Let Me have from among you wise and understanding men," etc. Therefore the Law provided insufficiently in regard to the | |
| 12624 rulers of the people. | |
| 12625 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 arg. 1"><a name="38176" shape="rect"><span class="ref">[38176] Iª-IIae q. 105 a. 1 arg. 1</span></a> Ad primum | |
| 12626 sic proceditur. Videtur quod inconvenienter lex vetus de | |
| 12627 principibus ordinaverit. Quia, ut philosophus dicit, in III Polit., | |
| 12628 <i>ordinatio populi praecipue dependet ex maximo principatu</i>. | |
| 12629 Sed in lege non invenitur qualiter debeat institui supremus | |
| 12630 princeps. Invenitur autem de inferioribus principibus, primo | |
| 12631 quidem, Exod. XVIII, provide de omni plebe viros sapientes, etc.; | |
| 12632 et Num. XI, congrega mihi septuaginta viros de senioribus Israel; | |
| 12633 et Deut. I, date ex vobis viros sapientes et gnaros, et cetera. | |
| 12634 Ergo insufficienter lex vetus principes populi ordinavit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p3"> | |
| 12635 <b>Objection 2:</b> Further, "The best gives of the best," as Plato states (Tim. ii). Now the best ordering of a state or of any nation is to | |
| 12636 be ruled by a king: because this kind of government approaches nearest in resemblance to the Divine government, whereby God | |
| 12637 rules the world from the beginning. Therefore the Law should have set a king over the people, and they should not have been | |
| 12638 allowed a choice in the matter, as indeed they were allowed ( | |
| 12639 <a class="scripRef" id="FS_Q105_A1-p3.1" href="./asv.html#Deut.17.14" target="asv">Dt. | |
| 12640 17:14,15 | |
| 12641 </a>): "When thou . . . shalt say: I will set a king over me . . . thou shalt set him," etc. | |
| 12642 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 arg. 2"><a name="38177" shape="rect"><span class="ref">[38177] Iª-IIae q. 105 a. 1 arg. 2</span></a> Praeterea, | |
| 12643 optimi est optima adducere, ut Plato dicit. Sed optima ordinatio | |
| 12644 civitatis vel populi cuiuscumque est ut gubernetur per regem, quia | |
| 12645 huiusmodi regimen maxime repraesentat divinum regimen, quo unus | |
| 12646 Deus mundum gubernat. A principio igitur lex debuit regem populo | |
| 12647 instituere; et non permittere hoc eorum arbitrio, sicut permittitur | |
| 12648 Deut. XVII, <i>cum dixeris, constituam super me regem, eum | |
| 12649 constitues,</i> et cetera.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p4"> | |
| 12650 <b>Objection 3:</b> Further, according to | |
| 12651 <a class="scripRef" id="FS_Q105_A1-p4.1" href="./asv.html#Matt.12.25" target="asv"> Mat. 12:25</a>: "Every kingdom divided against itself shall be made desolate": a saying which was verified in the Jewish people, whose destruction | |
| 12652 was brought about by the division of the kingdom. But the Law should aim chiefly at things pertaining to the general well-being | |
| 12653 of the people. Therefore it should have forbidden the kingdom to be divided under two kings: nor should this have been introduced | |
| 12654 even by Divine | |
| 12655 authority; as we read of its being introduced by the authority of the prophet Ahias the Silonite ( | |
| 12656 <a class="scripRef" id="FS_Q105_A1-p4.2" href="./asv.html#." target="asv">3 Kings 11:29, </a> seqq.). | |
| 12657 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 arg. 3"><a name="38178" shape="rect"><span class="ref">[38178] Iª-IIae q. 105 a. 1 arg. 3</span></a> Praeterea, | |
| 12658 sicut dicitur Matth. XII, omne regnum in se divisum desolabitur, | |
| 12659 quod etiam experimento patuit in populo Iudaeorum, in quo divisio | |
| 12660 regni fuit destructionis causa. Sed lex praecipue debet intendere | |
| 12661 ea quae pertinent ad communem salutem populi. Ergo debuit in lege | |
| 12662 prohiberi divisio regni in duos reges. Nec etiam debuit hoc | |
| 12663 auctoritate divina introduci; sicut legitur introductum auctoritate | |
| 12664 domini per Ahiam Silonitem prophetam, III Reg. XI.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p5"> | |
| 12665 <b>Objection 4:</b> Further, just as priests are instituted for the benefit of the people in things concerning God, as stated in | |
| 12666 <a class="scripRef" id="FS_Q105_A1-p5.1" href="./asv.html#Heb.5.1" target="asv"> Heb. 5:1</a>; so are rulers set up for the benefit of the people in human affairs. But certain things were allotted as a means of livelihood | |
| 12667 for the priests and Levites of the Law: such as the tithes and first-fruits, and many like things. Therefore in like manner | |
| 12668 certain things should have been determined for the livelihood of the | |
| 12669 rulers of the people: the more that they were forbidden to accept presents, as is clearly stated in | |
| 12670 <a class="scripRef" id="FS_Q105_A1-p5.2" href="./asv.html#Exod.23.8" target="asv"> Ex. 23:8</a>: "You shall not [Vulg.: 'Neither shalt thou'] take bribes, which even blind the wise, and pervert the words of the just." | |
| 12671 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 arg. 4"><a name="38179" shape="rect"><span class="ref">[38179] Iª-IIae q. 105 a. 1 arg. 4</span></a> Praeterea, | |
| 12672 sicut sacerdotes instituuntur ad utilitatem populi in his quae ad | |
| 12673 Deum pertinent, ut patet Heb. V; ita etiam principes instituuntur | |
| 12674 ad utilitatem populi in rebus humanis. Sed sacerdotibus et Levitis | |
| 12675 qui sunt in lege, deputantur aliqua ex quibus vivere debeant, sicut | |
| 12676 decimae et primitiae, et multa alia huiusmodi. Ergo similiter | |
| 12677 principibus populi debuerunt aliqua ordinari unde sustentarentur, | |
| 12678 et praecipue cum inhibita sit eis munerum acceptio, ut patet Exod. | |
| 12679 XXIII, <i>non accipietis munera, quae excaecant etiam prudentes, et | |
| 12680 subvertunt verba iustorum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p6"> | |
| 12681 <b>Objection 5:</b> Further, as a kingdom is the best form of government, so is tyranny the most corrupt. But when the Lord appointed the king, | |
| 12682 He established a tyrannical law; for it is written ( | |
| 12683 <a class="scripRef" id="FS_Q105_A1-p6.1" href="./asv.html#iKgs.8.11" target="asv">1 Kings 8:11</a>): "This will be the right of the king, that shall reign over you: He will take your sons," etc. Therefore the Law made unfitting | |
| 12684 provision with regard to the institution of rulers. | |
| 12685 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 arg. 5"><a name="38180" shape="rect"><span class="ref">[38180] Iª-IIae q. 105 a. 1 arg. 5</span></a> Praeterea, | |
| 12686 sicut regnum est optimum regimen, ita tyrannis est pessima | |
| 12687 corruptio regiminis. Sed dominus regi instituendo instituit ius | |
| 12688 tyrannicum, dicitur enim I Reg. VIII, <i>hoc erit ius regis qui | |
| 12689 imperaturus est vobis, filios vestros tollet</i>, et cetera. Ergo | |
| 12690 inconvenienter fuit provisum per legem circa principum | |
| 12691 ordinationem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p7"> | |
| 12692 <b>On the contrary,</b> The people of Israel is commended for the beauty of its order ( | |
| 12693 <a class="scripRef" id="FS_Q105_A1-p7.1" href="./asv.html#Num.24.5" target="asv">Num. 24:5</a>): "How beautiful are thy tabernacles, O Jacob, and thy tents." But the beautiful ordering of a people depends on the right | |
| 12694 establishment of its rulers. Therefore the Law made right provision for the people with regard to its rulers. | |
| 12695 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 s. c."><a name="38181" shape="rect"><span class="ref">[38181] Iª-IIae q. 105 a. 1 s. c.</span></a> Sed contra | |
| 12696 est quod populus Israel de pulchritudine ordinationis commendatur, | |
| 12697 Num. XXIV, <i>quam pulchra tabernacula tua, Iacob; et tentoria tua, | |
| 12698 Israel</i>. Sed pulchritudo ordinationis populi dependet ex | |
| 12699 principibus bene institutis. Ergo per legem populus fuit circa | |
| 12700 principes bene institutus.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A1-p8"> | |
| 12701 <b>I answer that,</b> Two points are to be observed concerning the right ordering of rulers in a state or nation. One is that all should take some | |
| 12702 share in the government: for this form of constitution ensures peace among the people, commends itself to all, and is most | |
| 12703 enduring, as stated in Polit. ii, 6. The other point is to be observed in respect of the kinds of government, or the different | |
| 12704 ways in which the constitutions are established. For whereas these differ in kind, as | |
| 12705 the Philosopher states (Polit. iii, 5), nevertheless the first place is held by the "kingdom," where the power of government | |
| 12706 is vested in one; and "aristocracy," which signifies government by the best, where the power of government is vested in a | |
| 12707 few. Accordingly, the best form of government is in a state or kingdom, where one is given the power to preside over all; | |
| 12708 while under him are others having governing powers: and yet a government of this kind is shared by all, both because all are | |
| 12709 eligible to govern, and because the rules are chosen by all. For this is the best form of polity, being partly kingdom, since | |
| 12710 there is one at the head of all; partly aristocracy, in so far as a number of persons are set in authority; partly democracy, | |
| 12711 i.e. government by the people, in so far as the rulers can be chosen from the people, and the people have the right to choose | |
| 12712 their rulers. | |
| 12713 </p><p id="FS_Q105_A1-p9"> Such was the form of government established by the Divine Law. For Moses and his successors governed the people in such a | |
| 12714 way that each of them was ruler over all; so that there was a kind of kingdom. Moreover, seventy-two men were chosen, who | |
| 12715 were elders in virtue: for it is written ( | |
| 12716 <a class="scripRef" id="FS_Q105_A1-p9.1" href="./asv.html#Deut.1.15" target="asv">Dt. 1:15</a>): "I took out of your tribes wise and honorable, and appointed them rulers": so that there was an element of aristocracy. | |
| 12717 But it was a democratical government in so | |
| 12718 far as the rulers were chosen from all the people; for it is written ( | |
| 12719 <a class="scripRef" id="FS_Q105_A1-p9.2" href="./asv.html#Exod.18.21" target="asv">Ex. 18:21</a>): "Provide out of all the people wise [Vulg.: 'able'] men," etc.; and, again, in so far as they were chosen by the people; | |
| 12720 wherefore it is written ( | |
| 12721 <a class="scripRef" id="FS_Q105_A1-p9.3" href="./asv.html#Deut.1.13" target="asv">Dt. 1:13</a>): "Let me have from among you wise [Vulg.: 'able'] men," etc. Consequently it is evident that the ordering of the rulers | |
| 12722 was well provided for by the Law. | |
| 12723 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 co."><a name="38182" shape="rect"><span class="ref">[38182] Iª-IIae q. 105 a. 1 co.</span></a> Respondeo | |
| 12724 dicendum quod circa bonam ordinationem principum in aliqua civitate | |
| 12725 vel gente, duo sunt attendenda. Quorum unum est ut omnes aliquam | |
| 12726 partem habeant in principatu, per hoc enim conservatur pax populi, | |
| 12727 et omnes talem ordinationem amant et custodiunt, ut dicitur in II | |
| 12728 Polit. Aliud est quod attenditur secundum speciem regiminis, vel | |
| 12729 ordinationis principatuum. Cuius cum sint diversae species, ut | |
| 12730 philosophus tradit, in III Polit., praecipuae tamen sunt regnum, in | |
| 12731 quo unus principatur secundum virtutem; et aristocratia, idest | |
| 12732 potestas optimorum, in qua aliqui pauci principantur secundum | |
| 12733 virtutem. Unde optima ordinatio principum est in aliqua civitate | |
| 12734 vel regno, in qua unus praeficitur secundum virtutem qui omnibus | |
| 12735 praesit; et sub ipso sunt aliqui principantes secundum virtutem; et | |
| 12736 tamen talis principatus ad omnes pertinet, tum quia ex omnibus | |
| 12737 eligi possunt, tum quia etiam ab omnibus eliguntur. Talis enim est | |
| 12738 optima politia, bene commixta ex regno, inquantum unus praeest; et | |
| 12739 aristocratia, inquantum multi principantur secundum virtutem; et ex | |
| 12740 democratia, idest potestate populi, inquantum ex popularibus | |
| 12741 possunt eligi principes, et ad populum pertinet electio principum. | |
| 12742 Et hoc fuit institutum secundum legem divinam. Nam Moyses et eius | |
| 12743 successores gubernabant populum quasi singulariter omnibus | |
| 12744 principantes, quod est quaedam species regni. Eligebantur autem | |
| 12745 septuaginta duo seniores secundum virtutem, dicitur enim Deut. I, | |
| 12746 <i>tuli de vestris tribubus viros sapientes et nobiles, et | |
| 12747 constitui eos principes</i>, et hoc erat aristocraticum. Sed | |
| 12748 democraticum erat quod isti de omni populo eligebantur; dicitur | |
| 12749 enim Exod. XVIII, <i>provide de omni plebe viros sapientes,</i> | |
| 12750 etc., et etiam quod populus eos eligebat; unde dicitur Deut. I, | |
| 12751 date ex vobis viros sapientes, et cetera. Unde patet quod optima | |
| 12752 fuit ordinatio principum quam lex instituit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p10"> | |
| 12753 <b>Reply to Objection 1:</b> This people was governed under the special care of God: wherefore it is written ( | |
| 12754 <a class="scripRef" id="FS_Q105_A1-p10.1" href="./asv.html#Deut.7.6" target="asv">Dt. 7:6</a>): "The Lord thy God hath chosen thee to be His peculiar people": and this is why the Lord reserved to Himself the institution | |
| 12755 of the chief ruler. For this too did Moses pray ( | |
| 12756 <a class="scripRef" id="FS_Q105_A1-p10.2" href="./asv.html#Num.27.16" target="asv">Num. 27:16</a>): "May the Lord the God of the spirits of all the flesh provide a man, that may be over this multitude." Thus by God's orders | |
| 12757 Josue was | |
| 12758 set at the head in place of Moses; and we read about each of the judges who succeeded Josue that God "raised . . . up a saviour" | |
| 12759 for the people, and that "the spirit of the Lord was" in them ( | |
| 12760 <a class="scripRef" id="FS_Q105_A1-p10.3" href="./asv.html#Judg.3.9" target="asv">Judges 3:9</a>, | |
| 12761 <a class="scripRef" id="FS_Q105_A1-p10.4" href="./asv.html#Judg.3.10" target="asv">10</a>, | |
| 12762 <a class="scripRef" id="FS_Q105_A1-p10.5" href="./asv.html#Judg.3.15" target="asv">15</a>). Hence the Lord did not leave the choice of a king to the people; but reserved this to Himself, as appears from | |
| 12763 <a class="scripRef" id="FS_Q105_A1-p10.6" href="./asv.html#Deut.17.15" target="asv"> Dt. 17:15</a>: "Thou shalt set him whom the Lord thy God shall choose." | |
| 12764 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 ad 1"><a name="38183" shape="rect"><span class="ref">[38183] Iª-IIae q. 105 a. 1 ad 1</span></a> Ad primum | |
| 12765 ergo dicendum quod populus ille sub speciali cura Dei regebatur, | |
| 12766 unde dicitur Deut. VII, <i>te elegit dominus Deus tuus ut sis ei | |
| 12767 populus peculiaris</i>. Et ideo institutionem summi principis | |
| 12768 dominus sibi reservavit. Et hoc est quod Moyses petivit, Num. | |
| 12769 XXVII, <i>provideat dominus Deus spirituum omnis carnis, hominem | |
| 12770 qui sit super multitudinem hanc</i>. Et sic ex Dei ordinatione | |
| 12771 institutus est Iosue in principatu post Moysen, et de singulis | |
| 12772 iudicibus qui post Iosue fuerunt, legitur quod Deus suscitavit | |
| 12773 populo salvatorem, et quod spiritus domini fuit in eis, ut patet | |
| 12774 Iudic. III. Et ideo etiam electionem regis non commisit dominus | |
| 12775 populo, sed sibi reservavit; ut patet Deut. XVII, <i>eum constitues | |
| 12776 regem, quem dominus Deus tuus elegerit</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A1-p11"> | |
| 12777 <b>Reply to Objection 2:</b> A kingdom is the best form of government of the people, so long as it is not corrupt. But since the power granted to a king | |
| 12778 is so great, it easily degenerates into tyranny, unless he to whom this power is given be a very virtuous man: for it is only | |
| 12779 the virtuous man that conducts himself well in the midst of prosperity, as the Philosopher observes (Ethic. iv, 3). Now perfect | |
| 12780 virtue is to be found in few: and especially were the Jews inclined to | |
| 12781 cruelty and avarice, which vices above all turn men into tyrants. Hence from the very first the Lord did not set up the kingly | |
| 12782 authority with full power, but gave them judges and governors to rule them. But afterwards when the people asked Him to do | |
| 12783 so, being indignant with them, so to speak, He granted them a king, as is clear from His words to Samuel ( | |
| 12784 <a class="scripRef" id="FS_Q105_A1-p11.1" href="./asv.html#iKgs.8.7" target="asv">1 Kings 8:7</a>): "They have not rejected thee, but Me, that I should not reign over them." | |
| 12785 </p><p id="FS_Q105_A1-p12"> Nevertheless, as regards the appointment of a king, He did establish the manner of election from the very beginning ( | |
| 12786 <a class="scripRef" id="FS_Q105_A1-p12.1" href="./asv.html#Deut.17.14" target="asv">Dt. 17:14, </a> seqq.): and then He determined two points: first, that in choosing a king they should wait for the Lord's decision; and that | |
| 12787 they should not make a man of another nation king, because such kings are wont to take little interest in the people they | |
| 12788 are set over, and consequently to have no care for their welfare: secondly, He | |
| 12789 prescribed how the king after his appointment should behave, in regard to himself; namely, that he should not accumulate chariots | |
| 12790 and horses, nor wives, nor immense wealth: because through craving for such things princes become tyrants and forsake justice. | |
| 12791 He also appointed the manner in which they were to conduct themselves towards God: namely, that they should continually read | |
| 12792 and ponder on God's Law, and should ever fear and obey God. Moreover, He decided how they should behave towards their | |
| 12793 subjects: namely, that they should not proudly despise them, or ill-treat them, and that they should not depart from the paths | |
| 12794 of justice. | |
| 12795 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 ad 2"><a name="38184" shape="rect"><span class="ref">[38184] Iª-IIae q. 105 a. 1 ad 2</span></a> Ad secundum | |
| 12796 dicendum quod regnum est optimum regimen populi, si non | |
| 12797 corrumpatur. Sed propter magnam potestatem quae regi conceditur, de | |
| 12798 facili regnum degenerat in tyrannidem, nisi sit perfecta virtus | |
| 12799 eius cui talis potestas conceditur, quia non est nisi virtuosi bene | |
| 12800 ferre bonas fortunas, ut philosophus dicit, in IV Ethic. Perfecta | |
| 12801 autem virtus in paucis invenitur, et praecipue Iudaei crudeles | |
| 12802 erant et ad avaritiam proni, per quae vitia maxime homines in | |
| 12803 tyrannidem decidunt. Et ideo dominus a principio eis regem non | |
| 12804 instituit cum plena potestate, sed iudicem et gubernatorem in eorum | |
| 12805 custodiam. Sed postea regem ad petitionem populi, quasi indignatus, | |
| 12806 concessit, ut patet per hoc quod dixit ad Samuelem, I Reg. VIII, | |
| 12807 <i>non te abiecerunt, sed me, ne regnem super eos</i>. Instituit | |
| 12808 tamen a principio circa regem instituendum, primo quidem, modum | |
| 12809 eligendi. In quo duo determinavit, ut scilicet in eius electione | |
| 12810 expectarent iudicium domini; et ut non facerent regem alterius | |
| 12811 gentis, quia tales reges solent parum affici ad gentem cui | |
| 12812 praeficiuntur, et per consequens non curare de eis. Secundo, | |
| 12813 ordinavit circa reges institutos qualiter deberent se habere | |
| 12814 quantum ad seipsos, ut scilicet non multiplicarent currus et equos, | |
| 12815 neque uxores, neque etiam immensas divitias; quia ex cupiditate | |
| 12816 horum principes ad tyrannidem declinant, et iustitiam derelinquunt. | |
| 12817 Instituit etiam qualiter se deberent habere ad Deum, ut scilicet | |
| 12818 semper legerent et cogitarent de lege Dei, et semper essent in Dei | |
| 12819 timore et obedientia. Instituit etiam qualiter se haberent ad | |
| 12820 subditos suos, ut scilicet non superbe eos contemnerent, aut | |
| 12821 opprimerent, neque etiam a iustitia declinarent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p13"> | |
| 12822 <b>Reply to Objection 3:</b> The division of the kingdom, and a number of kings, was rather a punishment inflicted on that people for their many dissensions, | |
| 12823 specially against the just rule of David, than a benefit conferred on them for their profit. Hence it is written ( | |
| 12824 <a class="scripRef" id="FS_Q105_A1-p13.1" href="./asv.html#Hos.13.11" target="asv">Osee 13:11</a>): "I will give thee a king in My wrath"; and ( | |
| 12825 <a class="scripRef" id="FS_Q105_A1-p13.2" href="./asv.html#Hos.8.4" target="asv">Osee 8:4</a>): "They have reigned, but not by Me: they have been princes, and I knew not." | |
| 12826 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 ad 3"><a name="38185" shape="rect"><span class="ref">[38185] Iª-IIae q. 105 a. 1 ad 3</span></a> Ad tertium | |
| 12827 dicendum quod divisio regni, et multitudo regum, magis est populo | |
| 12828 illi data in poenam pro multis dissensionibus eorum, quas maxime | |
| 12829 contra regnum David iustum moverant, quam ad eorum profectum. Unde | |
| 12830 dicitur Osee XIII, <i>dabo tibi regem in furore meo</i>; et Osee | |
| 12831 VIII, <i>ipsi regnaverunt, et non ex me, principes extiterunt, et | |
| 12832 non cognovi</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p14"> | |
| 12833 <b>Reply to Objection 4:</b> The priestly office was bequeathed by succession from father to son: and this, in order that it might be held in greater | |
| 12834 respect, if not any man from the people could become a priest: since honor was given to them out of reverence for the divine | |
| 12835 worship. Hence it was necessary to put aside certain things for them both as to tithes and as to first-fruits, and, again, | |
| 12836 as to oblations and sacrifices, that they might be afforded a means of livelihood. On | |
| 12837 the other hand, the rulers, as stated above, were chosen from the whole people; wherefore they had their own possessions, | |
| 12838 from which to derive a living: and so much the more, since the Lord forbade even a king to have superabundant wealth to make | |
| 12839 too much show of magnificence: both because he could scarcely avoid the excesses of pride and tyranny, arising from such things, | |
| 12840 and because, if the rulers were not very rich, and if their office involved much work and anxiety, it would not tempt the | |
| 12841 ambition of the common people; and would not become an occasion of sedition. | |
| 12842 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 ad 4"><a name="38186" shape="rect"><span class="ref">[38186] Iª-IIae q. 105 a. 1 ad 4</span></a> Ad quartum | |
| 12843 dicendum quod sacerdotes per successionem originis sacris | |
| 12844 deputabantur. Et hoc ideo ut in maiori reverentia haberentur, si | |
| 12845 non quilibet ex populo posset sacerdos fieri, quorum honor cedebat | |
| 12846 in reverentiam divini cultus. Et ideo oportuit ut eis specialia | |
| 12847 quaedam deputarentur, tam in decimis quam in primitiis, quam etiam | |
| 12848 in oblationibus et sacrificiis, ex quibus viverent. Sed principes, | |
| 12849 sicut dictum est, assumebantur ex toto populo, et ideo habebant | |
| 12850 certas possessiones proprias, ex quibus vivere poterant. Et | |
| 12851 praecipue cum dominus prohiberet etiam in rege ne superabundaret | |
| 12852 divitiis aut magnifico apparatu, tum quia non erat facile quin ex | |
| 12853 his in superbiam et tyrannidem erigeretur; tum etiam quia, si | |
| 12854 principes non erant multum divites, et erat laboriosus principatus | |
| 12855 et sollicitudine plenus, non multum affectabatur a popularibus, et | |
| 12856 sic tollebatur seditionis materia.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A1-p15"> | |
| 12857 <b>Reply to Objection 5:</b> That right was not given to the king by Divine institution: rather was it foretold that kings would usurp that right, by | |
| 12858 framing unjust laws, and by degenerating into tyrants who preyed on their subjects. This is clear from the context that follows: | |
| 12859 "And you shall be his slaves [Douay: 'servants']": which is significative of tyranny, since a tyrant rules is subjects as | |
| 12860 though they were his slaves. Hence Samuel spoke these words to deter them from | |
| 12861 asking for a king; since the narrative continues: "But the people would not hear the voice of Samuel." It may happen, however, | |
| 12862 that even a good king, without being a tyrant, may take away the sons, and make them tribunes and centurions; and may take | |
| 12863 many things from his subjects in order to secure the common weal. | |
| 12864 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 1 ad 5"><a name="38187" shape="rect"><span class="ref">[38187] Iª-IIae q. 105 a. 1 ad 5</span></a> Ad quintum | |
| 12865 dicendum quod illud ius non dabatur regi ex institutione divina; | |
| 12866 sed magis praenuntiatur usurpatio regum, qui sibi ius iniquum | |
| 12867 constituunt in tyrannidem degenerantes, et subditos depraedantes. | |
| 12868 Et hoc patet per hoc quod in fine subdit, <i>vosque eritis ei | |
| 12869 servi</i>, quod proprie pertinet ad tyrannidem, quia tyranni suis | |
| 12870 subditis principantur ut servis. Unde hoc dicebat Samuel ad | |
| 12871 deterrendum eos ne regem peterent, sequitur enim, <i>noluit autem | |
| 12872 audire populus vocem Samuelis</i>. Potest tamen contingere quod | |
| 12873 etiam bonus rex, absque tyrannide, filios tollat, et constituat | |
| 12874 tribunos et centuriones, et multa accipiat a subditis, propter | |
| 12875 commune bonum procurandum.</p></div></div></div><div id="FS_Q105_A2" class="div4"><h4 id="FS_Q105_A2-p0.1">Q. 105. A. 2. Whether the judicial precepts were suitably framed as to the relations of one man with another?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p2"> | |
| 12876 <b>Objection 1:</b> It would seem that the judicial precepts were not suitably framed as regards the relations of one man with another. Because | |
| 12877 men cannot live together in peace, if one man takes what belongs to another. But this seems to have been approved by the Law: | |
| 12878 since it is written ( | |
| 12879 <a class="scripRef" id="FS_Q105_A2-p2.1" href="./asv.html#Deut.23.24" target="asv">Dt. 23:24</a>): "Going into thy neighbor's vineyard, thou mayest eat as many grapes as thou pleasest." Therefore the Old Law did not make | |
| 12880 suitable provisions for man's | |
| 12881 peace. | |
| 12882 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 1"><a name="38188" shape="rect"><span class="ref">[38188] Iª-IIae q. 105 a. 2 arg. 1</span></a> Ad | |
| 12883 secundum sic proceditur. Videtur quod inconvenienter fuerint | |
| 12884 tradita praecepta iudicialia quantum ad popularium convictum. Non | |
| 12885 enim possunt homines pacifice vivere ad invicem, si unus accipiat | |
| 12886 ea quae sunt alterius. Sed hoc videtur esse inductum in lege, | |
| 12887 dicitur enim Deut. XXIII, <i>ingressus vineam proximi tui, comede | |
| 12888 uvas quantum tibi placuerit</i>. Ergo lex vetus non convenienter | |
| 12889 providebat hominum paci.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p3"> | |
| 12890 <b>Objection 2:</b> Further, one of the chief causes of the downfall of states has been the holding of property by women, as the Philosopher | |
| 12891 says (Polit. ii, 6). But this was introduced by the Old Law; for it is written ( | |
| 12892 <a class="scripRef" id="FS_Q105_A2-p3.1" href="./asv.html#Num.27.8" target="asv">Num. 27:8</a>): "When a man dieth without a son, his inheritance shall pass to his daughter." Therefore the Law made unsuitable provision | |
| 12893 for the welfare of the people. | |
| 12894 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 2"><a name="38189" shape="rect"><span class="ref">[38189] Iª-IIae q. 105 a. 2 arg. 2</span></a> Praeterea, | |
| 12895 ex hoc maxime multae civitates et regna destruuntur, quod | |
| 12896 possessiones ad mulieres perveniunt, ut philosophus dicit, in II | |
| 12897 Polit. Sed hoc fuit introductum in veteri lege, dicitur enim Num. | |
| 12898 XXVII, <i>homo cum mortuus fuerit absque filio, ad filiam eius | |
| 12899 transibit hereditas</i>. Ergo non convenienter providit lex saluti | |
| 12900 populi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p4"> | |
| 12901 <b>Objection 3:</b> Further, it is most conducive to the preservation of human society that men may provide themselves with necessaries by buying | |
| 12902 and selling, as stated in Polit. i. But the Old Law took away the force of sales; since it prescribes that in the 50th year | |
| 12903 of the jubilee all that is sold shall return to the vendor ( | |
| 12904 <a class="scripRef" id="FS_Q105_A2-p4.1" href="./asv.html#Lev.25.28" target="asv">Lev. 25:28</a>). Therefore in this matter the Law gave the people an unfitting command. | |
| 12905 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 3"><a name="38190" shape="rect"><span class="ref">[38190] Iª-IIae q. 105 a. 2 arg. 3</span></a> Praeterea, | |
| 12906 societas hominum maxime per hoc conservatur, quod homines emendo et | |
| 12907 vendendo sibi invicem res suas commutant quibus indigent, ut | |
| 12908 dicitur in I Polit. Sed lex vetus abstulit virtutem venditionis, | |
| 12909 mandavit enim quod possessio vendita reverteretur ad venditorem in | |
| 12910 quinquagesimo anno iubilaei, ut patet Levit. XXV. Inconvenienter | |
| 12911 igitur lex populum illum circa hoc instituit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p5"> | |
| 12912 <b>Objection 4:</b> Further, man's needs require that men should be ready to lend: which readiness ceases if the creditors do not return the | |
| 12913 pledges: hence it is written ( | |
| 12914 <a class="scripRef" id="FS_Q105_A2-p5.1" href="./asv.html#Sir.29.10" target="asv">Ecclus. 29:10</a>): "Many have refused to lend, not out of wickedness, but they were afraid to be defrauded without cause." And yet this was | |
| 12915 encouraged by the Law. First, because it prescribed ( | |
| 12916 <a class="scripRef" id="FS_Q105_A2-p5.2" href="./asv.html#Deut.15.2" target="asv">Dt. 15:2</a>): "He to whom any thing is owing from his friend or neighbor or brother, | |
| 12917 cannot demand it again, because it is the year of remission of the Lord"; and ( | |
| 12918 <a class="scripRef" id="FS_Q105_A2-p5.3" href="./asv.html#Exod.22.15" target="asv">Ex. 22:15</a>) it is stated that if a borrowed animal should die while the owner is present, the borrower is not bound to make restitution. | |
| 12919 Secondly, because the security acquired through the pledge is lost: for it is written ( | |
| 12920 <a class="scripRef" id="FS_Q105_A2-p5.4" href="./asv.html#Deut.24.10" target="asv">Dt. 24:10</a>): "When thou shalt demand of thy neighbor any thing that he oweth thee, thou shalt not go into his house to take away a pledge"; | |
| 12921 and again | |
| 12922 ( | |
| 12923 <a class="scripRef" id="FS_Q105_A2-p5.5" href="./asv.html#Deut.24.12" target="asv">Dt. 24:12,13</a>): "The pledge shall not lodge with thee that night, but thou shalt restore it to him presently." Therefore the Law made insufficient | |
| 12924 provision in the matter of loans. | |
| 12925 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 4"><a name="38191" shape="rect"><span class="ref">[38191] Iª-IIae q. 105 a. 2 arg. 4</span></a> Praeterea, | |
| 12926 necessitatibus hominum maxime expedit ut homines sint prompti ad | |
| 12927 mutuum concedendum. Quae quidem promptitudo tollitur per hoc quod | |
| 12928 creditores accepta non reddunt, unde dicitur Eccli. XXIX, <i>multi | |
| 12929 non causa nequitiae non faenerati sunt, sed fraudari gratis | |
| 12930 timuerunt</i>. Hoc autem induxit lex. Primo quidem, quia mandavit | |
| 12931 Deut. XV, <i>cui debetur aliquid ab amico vel proximo ac fratre | |
| 12932 suo, repetere non poterit, quia annus remissionis est domini</i>; | |
| 12933 et Exod. XXII dicitur quod si praesente domino animal mutuatum | |
| 12934 mortuum fuerit, reddere non tenetur. Secundo, quia aufertur ei | |
| 12935 securitas quae habetur per pignus, dicitur enim Deut. XXIV, <i>cum | |
| 12936 repetes a proximo tuo rem aliquam quam debet tibi, non ingredieris | |
| 12937 domum eius ut pignus auferas</i>; et iterum, <i>non pernoctabit | |
| 12938 apud te pignus, sed statim reddes ei</i>. Ergo insufficienter fuit | |
| 12939 ordinatum in lege de mutuis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p6"> | |
| 12940 <b>Objection 5:</b> Further, considerable risk attaches to goods deposited with a fraudulent depositary: wherefore great caution should be observed | |
| 12941 in such matters: hence it is stated in | |
| 12942 <a class="scripRef" id="FS_Q105_A2-p6.1" href="./asv.html#iiMacc.3.15" target="asv">2 Mac. 3:15 </a>that "the priests . . . called upon Him from heaven, Who made the law concerning things given to be kept, that He would preserve | |
| 12943 them safe, for them that had deposited them." But the precepts of the Old Law observed little caution in regard to deposits: | |
| 12944 since it | |
| 12945 is prescribed ( | |
| 12946 <a class="scripRef" id="FS_Q105_A2-p6.2" href="./asv.html#Exod.22.10" target="asv">Ex. 22:10,11</a>) that when goods deposited are lost, the owner is to stand by the oath of the depositary. Therefore the Law made unsuitable | |
| 12947 provision in this matter. | |
| 12948 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 5"><a name="38192" shape="rect"><span class="ref">[38192] Iª-IIae q. 105 a. 2 arg. 5</span></a> Praeterea, | |
| 12949 ex defraudatione depositi maximum periculum imminet, et ideo est | |
| 12950 maxima cautela adhibenda, unde etiam dicitur II Mach. III, quod | |
| 12951 <i>sacerdotes invocabant de caelo eum qui de depositis legem | |
| 12952 posuit, ut his qui deposuerant ea, salva custodiret</i>. Sed in | |
| 12953 praeceptis veteris legis parva cautela circa deposita adhibetur, | |
| 12954 dicitur enim Exod. XXII quod in amissione depositi statur iuramento | |
| 12955 eius apud quem fuit depositum. Ergo non fuit circa hoc legis | |
| 12956 ordinatio conveniens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p7"> | |
| 12957 <b>Objection 6:</b> Further, just as a workman offers his work for hire, so do men let houses and so forth. But there is no need for the tenant | |
| 12958 to pay his rent as soon as he takes a house. Therefore it seems an unnecessarily hard prescription ( | |
| 12959 <a class="scripRef" id="FS_Q105_A2-p7.1" href="./asv.html#Lev.19.13" target="asv">Lev. 19:13</a>) that "the wages of him that hath been hired by thee shall not abide with thee until morning." | |
| 12960 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 6"><a name="38193" shape="rect"><span class="ref">[38193] Iª-IIae q. 105 a. 2 arg. 6</span></a> Praeterea, | |
| 12961 sicut aliquis mercenarius locat operas suas, ita etiam aliqui | |
| 12962 locant domum, vel quaecumque alia huiusmodi. Sed non est | |
| 12963 necessarium ut statim pretium locatae domus conductor exhibeat. | |
| 12964 Ergo etiam nimis durum fuit quod praecipitur Levit. XIX, <i>non | |
| 12965 morabitur opus mercenarii tui apud te usque mane</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p8"> | |
| 12966 <b>Objection 7:</b> Further, since there is often pressing need for a judge, it should be easy to gain access to one. It was therefore unfitting | |
| 12967 that the Law ( | |
| 12968 <a class="scripRef" id="FS_Q105_A2-p8.1" href="./asv.html#Deut.17.8" target="asv">Dt. 17:8,9</a>) should command them to go to a fixed place to ask for judgment on doubtful matters. | |
| 12969 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 7"><a name="38194" shape="rect"><span class="ref">[38194] Iª-IIae q. 105 a. 2 arg. 7</span></a> Praeterea, | |
| 12970 cum frequenter immineat iudiciorum necessitas, facilis debet esse | |
| 12971 accessus ad iudicem. Inconvenienter igitur statuit lex, Deut. XVII, | |
| 12972 ut irent ad unum locum expetituri iudicium de suis dubiis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p9"> | |
| 12973 <b>Objection 8:</b> Further, it is possible that not only two, but three or more, should agree to tell a lie. Therefore it is unreasonably stated | |
| 12974 ( | |
| 12975 <a class="scripRef" id="FS_Q105_A2-p9.1" href="./asv.html#Deut.19.15" target="asv">Dt. 19:15</a>) that "in the mouth of two or three witnesses every word shall stand." | |
| 12976 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 8"><a name="38195" shape="rect"><span class="ref">[38195] Iª-IIae q. 105 a. 2 arg. 8</span></a> Praeterea, | |
| 12977 possibile est non solum duos, sed etiam tres vel plures concordare | |
| 12978 ad mentiendum. Inconvenienter igitur dicitur Deut. XIX, <i>in ore | |
| 12979 duorum vel trium testium stabit omne verbum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p10"> | |
| 12980 <b>Objection 9:</b> Further, punishment should be fixed according to the gravity of the fault: for which reason also it is written ( | |
| 12981 <a class="scripRef" id="FS_Q105_A2-p10.1" href="./asv.html#Deut.25.2" target="asv">Dt. 25:2</a>): "According to the measure of the sin, shall the measure also of the stripes be." Yet the Law fixed unequal punishments | |
| 12982 for certain faults: for it is written ( | |
| 12983 <a class="scripRef" id="FS_Q105_A2-p10.2" href="./asv.html#Exod.22.1" target="asv">Ex. 22:1</a>) that the thief "shall restore five oxen for one ox, and four sheep for one sheep." Moreover, certain slight offenses are | |
| 12984 severely | |
| 12985 punished: thus ( | |
| 12986 <a class="scripRef" id="FS_Q105_A2-p10.3" href="./asv.html#Num.15.32" target="asv">Num. 15:32, </a> seqq.) a man is stoned for gathering sticks on the sabbath day: and ( | |
| 12987 <a class="scripRef" id="FS_Q105_A2-p10.4" href="./asv.html#Deut.21.18" target="asv">Dt. 21:18, </a> seqq.) the unruly son is commanded to be stoned on account of certain small transgressions, viz. because "he gave himself | |
| 12988 to revelling . . . and banquetings." Therefore the Law prescribed punishments in an unreasonable manner. | |
| 12989 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 9"><a name="38196" shape="rect"><span class="ref">[38196] Iª-IIae q. 105 a. 2 arg. 9</span></a> Praeterea, | |
| 12990 poena debet taxari secundum quantitatem culpae, unde dicitur etiam | |
| 12991 Deut. XXV, <i>pro mensura peccati erit et plagarum modus</i>. Sed | |
| 12992 quibusdam aequalibus culpis lex statuit inaequales poenas, dicitur | |
| 12993 enim Exod. XXII, quod restituet fur quinque boves pro uno bove, et | |
| 12994 quatuor oves pro una ove. Quaedam etiam non multum gravia peccata | |
| 12995 gravi poena puniuntur, sicut Num. XV, lapidatus est qui collegerat | |
| 12996 ligna in sabbato. Filius etiam protervus propter parva delicta, | |
| 12997 quia scilicet comessationibus vacabat et conviviis, mandatur | |
| 12998 lapidari, Deut. XXI. Igitur inconvenienter in lege sunt institutae | |
| 12999 poenae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p11"> | |
| 13000 <b>Objection 10:</b> Further, as Augustine says (De Civ. Dei xxi, 11), "Tully writes that the laws recognize eight forms of punishment, indemnity, | |
| 13001 prison, stripes, retaliation, public disgrace, exile, death, slavery." Now some of these were prescribed by the Law. "Indemnity," | |
| 13002 as when a thief was condemned to make restitution fivefold or fourfold. "Prison," as when ( | |
| 13003 <a class="scripRef" id="FS_Q105_A2-p11.1" href="./asv.html#Num.15.34" target="asv">Num. 15:34</a>) a certain man is ordered to be imprisoned. "Stripes"; thus ( | |
| 13004 <a class="scripRef" id="FS_Q105_A2-p11.2" href="./asv.html#Deut.25.2" target="asv">Dt. | |
| 13005 25:2 | |
| 13006 </a>), "if they see that the offender be worthy of stripes; they shall lay him down, and shall cause him to be beaten before them." | |
| 13007 "Public disgrace" was brought on to him who refused to take to himself the wife of his deceased brother, for she took "off | |
| 13008 his shoe from his foot, and" did "spit in his face" ( | |
| 13009 <a class="scripRef" id="FS_Q105_A2-p11.3" href="./asv.html#Deut.25.9" target="asv">Dt. 25:9</a>). It prescribed the "death" penalty, as is clear from ( | |
| 13010 <a class="scripRef" id="FS_Q105_A2-p11.4" href="./asv.html#Lev.20.9" target="asv">Lev. 20:9</a>): "He that curseth his father, or mother, dying let him die." | |
| 13011 The Law also recognized the "lex talionis," by prescribing ( | |
| 13012 <a class="scripRef" id="FS_Q105_A2-p11.5" href="./asv.html#Exod.21.24" target="asv">Ex. 21:24</a>): "Eye for eye, tooth for tooth." Therefore it seems unreasonable that the Law should not have inflicted the two other punishments, | |
| 13013 viz. "exile" and "slavery." | |
| 13014 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 10"><a name="38197" shape="rect"><span class="ref">[38197] Iª-IIae q. 105 a. 2 arg. 10</span></a> | |
| 13015 Praeterea, sicut Augustinus dicit, XXI de Civ. Dei, <i>octo genera | |
| 13016 poenarum in legibus esse scribit Tullius, damnum, vincula, verbera, | |
| 13017 talionem, ignominiam, exilium, mortem, servitutem</i>. Ex quibus | |
| 13018 aliqua sunt in lege statuta. Damnum quidem, sicut cum fur | |
| 13019 condemnabatur ad quintuplum vel quadruplum. Vincula vero, sicut | |
| 13020 Num. XV, mandatur de quodam quod in carcerem includatur. Verbera | |
| 13021 vero, sicut Deut. XXV, <i>si eum qui peccavit dignum viderint | |
| 13022 plagis, prosternent, et coram se facient verberari</i>. Ignominiam | |
| 13023 etiam inferebat illi qui nolebat accipere uxorem fratris sui | |
| 13024 defuncti, quae tollebat calceamentum illius, et spuebat in faciem | |
| 13025 illius. Mortem etiam inferebat, ut patet Levit. XX, <i>qui | |
| 13026 maledixerit patri suo aut matri, morte moriatur</i>. Poenam etiam | |
| 13027 talionis lex induxit, dicens Exod. XXI, <i>oculum pro oculo, dentem | |
| 13028 pro dente</i>. Inconveniens igitur videtur quod alias duas poenas, | |
| 13029 scilicet exilium et servitutem, lex vetus non inflixit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p12"> | |
| 13030 <b>Objection 11:</b> Further, no punishment is due except for a fault. But dumb animals cannot commit a fault. Therefore the Law is unreasonable | |
| 13031 in punishing them ( | |
| 13032 <a class="scripRef" id="FS_Q105_A2-p12.1" href="./asv.html#Exod.21.29" target="asv">Ex. 21:29</a>): "If the ox . . . shall kill a man or a woman," it "shall be stoned": and ( | |
| 13033 <a class="scripRef" id="FS_Q105_A2-p12.2" href="./asv.html#Lev.20.16" target="asv">Lev. 20:16</a>): "The woman that shall lie under any beast, shall be killed together with the same." Therefore it seems that matters pertaining | |
| 13034 to the relations of one man with another were | |
| 13035 unsuitably regulated by the Law. | |
| 13036 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 11"><a name="38198" shape="rect"><span class="ref">[38198] Iª-IIae q. 105 a. 2 arg. 11</span></a> | |
| 13037 Praeterea, poena non debetur nisi culpae. Sed bruta animalia non | |
| 13038 possunt habere culpam. Ergo inconvenienter eis infligitur poena, | |
| 13039 Exod. XXI, <i>bos lapidibus obruetur qui occiderit virum aut | |
| 13040 mulierem</i>. Et Levit. XX dicitur, <i>mulier quae succubuerit | |
| 13041 cuilibet iumento, simul interficiatur cum eo</i>. Sic igitur | |
| 13042 videtur quod inconvenienter ea quae pertinent ad convictum hominum | |
| 13043 ad invicem, fuerint in lege veteri ordinata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p13"> | |
| 13044 <b>Objection 12:</b> Further, the Lord commanded ( | |
| 13045 <a class="scripRef" id="FS_Q105_A2-p13.1" href="./asv.html#Exod.21.12" target="asv">Ex. 21:12</a>) a murderer to be punished with death. But the death of a dumb animal is reckoned of much less account than the slaying of | |
| 13046 a man. Hence murder cannot be sufficiently punished by the slaying of a dumb animal. Therefore it is unfittingly prescribed | |
| 13047 ( | |
| 13048 <a class="scripRef" id="FS_Q105_A2-p13.2" href="./asv.html#Deut.21.1" target="asv">Dt. 21:1</a>, | |
| 13049 <a class="scripRef" id="FS_Q105_A2-p13.3" href="./asv.html#Deut.21.4" target="asv">4</a>) that "when there shall be found . . . the corpse of a man slain, and it is not known who is guilty of the murder . . . the | |
| 13050 ancients" of the nearest city "shall take a heifer of the herd, that hath not drawn in the yoke, nor ploughed the ground, | |
| 13051 and they shall bring her into a rough and stony valley, that never was ploughed, nor sown; and there they shall strike off | |
| 13052 the head of the heifer." | |
| 13053 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 arg. 12"><a name="38199" shape="rect"><span class="ref">[38199] Iª-IIae q. 105 a. 2 arg. 12</span></a> | |
| 13054 Praeterea, dominus mandavit Exod. XXI, quod homicidium morte | |
| 13055 hominis puniretur. Sed mors bruti animalis multo minus reputatur | |
| 13056 quam occisio hominis. Ergo non potest sufficienter recompensari | |
| 13057 poena homicidii per occisionem bruti animalis. Inconvenienter | |
| 13058 igitur mandatur Deut. XXI quod <i>quando inventum fuerit cadaver | |
| 13059 occisi hominis, et ignorabitur caedis reus, seniores propinquioris | |
| 13060 civitatis tollant vitulam de armento quae non traxit iugum nec | |
| 13061 terram scidit vomere, et ducent eam ad vallem asperam atque saxosam | |
| 13062 quae numquam arata est nec sementa recepit, et caedent in ea | |
| 13063 cervices vitulae</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p14"> | |
| 13064 <b>On the contrary,</b> It is recalled as a special blessing ( | |
| 13065 <a class="scripRef" id="FS_Q105_A2-p14.1" href="./asv.html#Ps.147.20" target="asv">Ps. 147:20</a>) that "He hath not done in like manner to every nation; and His judgments He hath not made manifest to them." | |
| 13066 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 s. c."><a name="38200" shape="rect"><span class="ref">[38200] Iª-IIae q. 105 a. 2 s. c.</span></a> Sed contra | |
| 13067 est quod pro speciali beneficio commemoratur in Psalmo CXLVII, | |
| 13068 <i>non fecit taliter omni nationi, et iudicia sua non manifestavit | |
| 13069 eis</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p15"> | |
| 13070 <b>I answer that,</b> As Augustine says (De Civ. Dei ii, 21), quoting Tully, "a nation is a body of men united together by consent to the law and | |
| 13071 by community of welfare." Consequently it is of the essence of a nation that the mutual relations of the citizens be ordered | |
| 13072 by just laws. Now the relations of one man with another are twofold: some are effected under the guidance of those in authority: | |
| 13073 others are effected by the will of private individuals. And since whatever is | |
| 13074 subject to the power of an individual can be disposed of according to his will, hence it is that the decision of matters between | |
| 13075 one man and another, and the punishment of evildoers, depend on the direction of those in authority, to whom men are subject. | |
| 13076 On the other hand, the power of private persons is exercised over the things they possess: and consequently their dealings | |
| 13077 with one another, as regards such things, depend on their own will, for instance in buying, selling, giving, and so | |
| 13078 forth. Now the Law provided sufficiently in respect of each of these relations between one man and another. For it established | |
| 13079 judges, as is clearly indicated in | |
| 13080 <a class="scripRef" id="FS_Q105_A2-p15.1" href="./asv.html#Deut.16.18" target="asv"> Dt. 16:18</a>: "Thou shalt appoint judges and magistrates in all its [Vulg.: 'thy'] gates . . . that they may judge the people with just | |
| 13081 judgment." It is also directed the manner of pronouncing just judgments, according to | |
| 13082 <a class="scripRef" id="FS_Q105_A2-p15.2" href="./asv.html#Deut.1.16" target="asv">Dt. 1:16,17</a>: "Judge that which is just, whether he be one of your own country or a stranger: | |
| 13083 there shall be no difference of persons." It also removed an occasion of pronouncing unjust judgment, by forbidding judges | |
| 13084 to accept bribes ( | |
| 13085 <a class="scripRef" id="FS_Q105_A2-p15.3" href="./asv.html#Exod.23.8" target="asv">Ex. 23:8</a>; | |
| 13086 <a class="scripRef" id="FS_Q105_A2-p15.4" href="./asv.html#Deut.16.19" target="asv"> Dt. 16:19</a>). It prescribed the number of witnesses, viz. two or three: and it appointed certain punishments to certain crimes, as we | |
| 13087 shall state farther on (ad 10). | |
| 13088 </p><p id="FS_Q105_A2-p16"> But with regard to possessions, it is a very good thing, says the Philosopher (Polit. ii, 2) that the things possessed should | |
| 13089 be distinct, and the use thereof should be partly common, and partly granted to others by the will of the possessors. These | |
| 13090 three points were provided for by the Law. Because, in the first place, the possessions themselves were divided among individuals: | |
| 13091 for it is written ( | |
| 13092 <a class="scripRef" id="FS_Q105_A2-p16.1" href="./asv.html#Num.33.53" target="asv">Num. 33:53,54</a>): "I have given you" the land "for a possession: | |
| 13093 and you shall divide it among you by lot." And since many states have been ruined through want of regulations in the matter | |
| 13094 of possessions, as the Philosopher observes (Polit. ii, 6); therefore the Law provided a threefold remedy against the regularity | |
| 13095 of possessions. The first was that they should be divided equally, wherefore it is written ( | |
| 13096 <a class="scripRef" id="FS_Q105_A2-p16.2" href="./asv.html#Num.33.54" target="asv">Num. 33:54</a>): "To the more you shall give a larger part, and to the fewer, a lesser." A second remedy was that possessions could not | |
| 13097 be alienated for ever, but after a certain lapse of time should return to their former owner, so as to avoid confusion of | |
| 13098 possessions (cf. ad 3). The third remedy aimed at the removal of this confusion, and provided that the dead should be succeeded | |
| 13099 by their next of kin: in the first place, the son; secondly, the daughter; thirdly, the brother; fourthly, the father's brother; | |
| 13100 fifthly, any other next of kin. Furthermore, in order to preserve the distinction of property, the Law enacted that | |
| 13101 heiresses should marry within their own tribe, as recorded in | |
| 13102 <a class="scripRef" id="FS_Q105_A2-p16.3" href="./asv.html#Num.36.6" target="asv"> Num. 36:6.</a> | |
| 13103 </p><p id="FS_Q105_A2-p17"> Secondly, the Law commanded that, in some respects, the use of things should belong to all in common. Firstly, as regards | |
| 13104 the care of them; for it was prescribed ( | |
| 13105 <a class="scripRef" id="FS_Q105_A2-p17.1" href="./asv.html#Deut.22.1" target="asv">Dt. 22:1-4</a>): "Thou shalt not pass by, if thou seest thy brother's ox or his sheep go astray; but thou shalt bring them back to thy brother," | |
| 13106 and in like manner as to other things. Secondly, as regards fruits. For all alike were allowed on entering a friend's vineyard | |
| 13107 to eat of the fruit, but not to | |
| 13108 take any away. And, specially, with respect to the poor, it was prescribed that the forgotten sheaves, and the bunches of | |
| 13109 grapes and fruit, should be left behind for them ( | |
| 13110 <a class="scripRef" id="FS_Q105_A2-p17.2" href="./asv.html#Lev.19.9" target="asv">Lev. 19:9</a>; | |
| 13111 <a class="scripRef" id="FS_Q105_A2-p17.3" href="./asv.html#Deut.24.19" target="asv"> Dt. 24:19</a>). Moreover, whatever grew in the seventh year was common property, as stated in | |
| 13112 <a class="scripRef" id="FS_Q105_A2-p17.4" href="./asv.html#Exod.23.11" target="asv"> Ex. 23:11 </a>and | |
| 13113 <a class="scripRef" id="FS_Q105_A2-p17.5" href="./asv.html#Lev.25.4" target="asv"> Lev. 25:4.</a> | |
| 13114 </p><p id="FS_Q105_A2-p18"> Thirdly, the law recognized the transference of goods by the owner. There was a purely gratuitous transfer: thus it is written | |
| 13115 ( | |
| 13116 <a class="scripRef" id="FS_Q105_A2-p18.1" href="./asv.html#Deut.14.28" target="asv">Dt. 14:28,29</a>): "The third day thou shalt separate another tithe . . . and the Levite . . . and the stranger, and the fatherless, and the | |
| 13117 widow . . . shall come and shall eat and be filled." And there was a transfer for a consideration, for instance, by selling | |
| 13118 and buying, by letting out and hiring, by loan and also by deposit, concerning all of which we | |
| 13119 find that the Law made ample provision. Consequently it is clear that the Old Law provided sufficiently concerning the mutual | |
| 13120 relations of one man with another. | |
| 13121 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 co."><a name="38201" shape="rect"><span class="ref">[38201] Iª-IIae q. 105 a. 2 co.</span></a> Respondeo | |
| 13122 dicendum quod, sicut Augustinus in II de Civ. Dei introducit a | |
| 13123 Tullio dictum, <i>populus est coetus multitudinis iuris consensu et | |
| 13124 utilitatis communione sociatus</i>. Unde ad rationem populi | |
| 13125 pertinet ut communicatio hominum ad invicem iustis praeceptis legis | |
| 13126 ordinetur. Est autem duplex communicatio hominum ad invicem, una | |
| 13127 quidem quae fit auctoritate principum; alia autem fit propria | |
| 13128 voluntate privatarum personarum. Et quia voluntate uniuscuiusque | |
| 13129 disponi potest quod eius subditur potestati, ideo auctoritate | |
| 13130 principum, quibus subiecti sunt homines, oportet quod iudicia inter | |
| 13131 homines exerceantur, et poenae malefactoribus inferantur. Potestati | |
| 13132 vero privatarum personarum subduntur res possessae, et ideo propria | |
| 13133 voluntate in his possunt sibi invicem communicare, puta emendo, | |
| 13134 vendendo, donando, et aliis huiusmodi modis. Circa utramque autem | |
| 13135 communicationem lex sufficienter ordinavit. Statuit enim iudices, | |
| 13136 ut patet Deut. XVI, <i>iudices et magistros constitues in omnibus | |
| 13137 portis eius, ut iudicent populum iusto iudicio</i>. Instituit etiam | |
| 13138 iustum iudicii ordinem, ut dicitur Deut. I, <i>quod iustum est | |
| 13139 iudicate, sive civis ille sit sive peregrinus, nulla erit | |
| 13140 personarum distantia</i>. Sustulit etiam occasionem iniusti | |
| 13141 iudicii, acceptionem munerum iudicibus prohibendo; ut patet Exod. | |
| 13142 XXIII, et Deut. XVI. Instituit etiam numerum testium duorum vel | |
| 13143 trium; ut patet Deut. XVII, et XIX. Instituit etiam certas poenas | |
| 13144 pro diversis delictis, ut post dicetur. Sed circa res possessas | |
| 13145 optimum est, sicut dicit philosophus, in II Polit., quod | |
| 13146 possessiones sint distinctae, et usus sit partim communis, partim | |
| 13147 autem per voluntatem possessorum communicetur. Et haec tria fuerunt | |
| 13148 in lege statuta. Primo enim, ipsae possessiones divisae erant in | |
| 13149 singulos, dicitur enim Num. XXXIII, <i>ego dedi vobis terram in | |
| 13150 possessionem, quam sorte dividetis vobis</i>. Et quia per | |
| 13151 possessionum irregularitatem plures civitates destruuntur, ut | |
| 13152 philosophus dicit, in II Polit.; ideo circa possessiones regulandas | |
| 13153 triplex remedium lex adhibuit. Unum quidem, ut secundum numerum | |
| 13154 hominum aequaliter dividerentur, unde dicitur Num. XXXIII, | |
| 13155 <i>pluribus dabitis latiorem, et paucioribus angustiorem</i>. Aliud | |
| 13156 remedium est ut possessiones non in perpetuum alienentur, sed certo | |
| 13157 tempore ad suos possessores revertantur, ut non confundantur sortes | |
| 13158 possessionum. Tertium remedium est ad huiusmodi confusionem | |
| 13159 tollendam, ut proximi succedant morientibus, primo quidem gradu, | |
| 13160 filius; secundo autem, filia; tertio, fratres; quarto, patrui; | |
| 13161 quinto, quicumque propinqui. Et ad distinctionem sortium | |
| 13162 conservandam, ulterius lex statuit ut mulieres quae sunt haeredes, | |
| 13163 nuberent suae tribus hominibus, ut habetur Num. XXXVI. Secundo | |
| 13164 vero, instituit lex ut quantum ad aliqua usus rerum esset communis. | |
| 13165 Et primo, quantum ad curam, praeceptum est enim Deut. XXII, <i>non | |
| 13166 videbis bovem et ovem fratris tui errantem, et praeteribis, sed | |
| 13167 reduces fratri tuo</i>; et similiter de aliis. Secundo, quantum ad | |
| 13168 fructum. Concedebatur enim communiter quantum ad omnes, ut | |
| 13169 ingressus in vineam amici posset licite comedere, dum tamen extra | |
| 13170 non auferret. Quantum ad pauperes vero specialiter, ut eis | |
| 13171 relinquerentur manipuli obliti, et fructus et racemi remanentes, ut | |
| 13172 habetur Lev. XIX, et Deut. XXIV. Et etiam communicabantur ea quae | |
| 13173 nascebantur in septimo anno; ut habetur Exod. XXIII, et Lev. XXV. | |
| 13174 Tertio vero, statuit lex communicationem factam per eos qui sunt | |
| 13175 domini rerum. Unam pure gratuitam, unde dicitur Deut. XIV, <i>anno | |
| 13176 tertio separabis aliam decimam, venientque Levites et peregrinus et | |
| 13177 pupillus et vidua, et comedent et saturabuntur</i>. Aliam vero cum | |
| 13178 recompensatione utilitatis, sicut per venditionem et emptionem, et | |
| 13179 locationem et conductionem, et per mutuum, et iterum per depositum, | |
| 13180 de quibus omnibus inveniuntur ordinationes certae in lege. Unde | |
| 13181 patet quod lex vetus sufficienter ordinavit convictum illius | |
| 13182 populi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p19"> | |
| 13183 <b>Reply to Objection 1:</b> As the Apostle says ( | |
| 13184 <a class="scripRef" id="FS_Q105_A2-p19.1" href="./asv.html#Rom.13.8" target="asv">Rom. 13:8</a>), "he that loveth his neighbor hath fulfilled the Law": because, to wit, all the precepts of the Law, chiefly those concerning | |
| 13185 our neighbor, seem to aim at the end that men should love one another. Now it is an effect of love that men give their own | |
| 13186 goods to others: because, as stated in | |
| 13187 <a class="scripRef" id="FS_Q105_A2-p19.2" href="./asv.html#iJohn.3.17" target="asv">1 Jn. 3:17</a>: "He that . . . shall see his brother in need, and shall shut up his bowels from | |
| 13188 him: how doth the charity of God abide in him?" Hence the purpose of the Law was to accustom men to give of their own to others | |
| 13189 readily: thus the Apostle ( | |
| 13190 <a class="scripRef" id="FS_Q105_A2-p19.3" href="./asv.html#iTim.6.18" target="asv">1 Tim. 6:18</a>) commands the rich "to give easily and to communicate to others." Now a man does not give easily to others if he will not | |
| 13191 suffer another man to take some little thing from him without any great injury to him. And so the Law laid down that it should | |
| 13192 be lawful for a man, on entering his neighbor's vineyard, to | |
| 13193 eat of the fruit there: but not to carry any away, lest this should lead to the infliction of a grievous harm, and cause a | |
| 13194 disturbance of the peace: for among well-behaved people, the taking of a little does not disturb the peace; in fact, it rather | |
| 13195 strengthens friendship and accustoms men to give things to one another. | |
| 13196 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 1"><a name="38202" shape="rect"><span class="ref">[38202] Iª-IIae q. 105 a. 2 ad 1</span></a> Ad primum | |
| 13197 ergo dicendum quod, sicut apostolus dicit, Rom. XIII, <i>qui | |
| 13198 diligit proximum, legem implevit</i>, quia scilicet omnia praecepta | |
| 13199 legis, praecipue ordinata ad proximum, ad hunc finem ordinari | |
| 13200 videntur, ut homines se invicem diligant. Ex dilectione autem | |
| 13201 procedit quod homines sibi invicem bona sua communicent, quia ut | |
| 13202 dicitur I Ioan. III, <i>qui viderit fratrem suum necessitatem | |
| 13203 patientem, et clauserit viscera sua ab eo, quomodo caritas Dei | |
| 13204 manet in illo?</i> Et ideo intendebat lex homines assuefacere ut | |
| 13205 facile sibi invicem sua communicarent, sicut et apostolus, I ad | |
| 13206 Tim. VI, divitibus mandat facile tribuere et communicare. Non autem | |
| 13207 facile communicativus est qui non sustinet quod proximus aliquid | |
| 13208 modicum de suo accipiat, absque magno sui detrimento. Et ideo lex | |
| 13209 ordinavit ut liceret intrantem in vineam proximi, racemos ibi | |
| 13210 comedere, non autem extra deferre, ne ex hoc daretur occasio gravis | |
| 13211 damni inferendi, ex quo pax perturbaretur. Quae inter disciplinatos | |
| 13212 non perturbatur ex modicorum acceptione, sed magis amicitia | |
| 13213 confirmatur, et assuefiunt homines ad facile communicandum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p20"> | |
| 13214 <b>Reply to Objection 2:</b> The Law did not prescribe that women should succeed to their father's estate except in default of male issue: failing which | |
| 13215 it was necessary that succession should be granted to the female line in order to comfort the father, who would have been | |
| 13216 sad to think that his estate would pass to strangers. Nevertheless the Law observed due caution in the matter, by providing | |
| 13217 that those women who succeeded to their father's estate, should marry within their | |
| 13218 own tribe, in order to avoid confusion of tribal possessions, as stated in | |
| 13219 <a class="scripRef" id="FS_Q105_A2-p20.1" href="./asv.html#Num.36.7" target="asv"> Num. 36:7,8.</a> | |
| 13220 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 2"><a name="38203" shape="rect"><span class="ref">[38203] Iª-IIae q. 105 a. 2 ad 2</span></a> Ad secundum | |
| 13221 dicendum quod lex non statuit quod mulieres succederent in bonis | |
| 13222 paternis, nisi in defectu filiorum masculorum. Tunc autem | |
| 13223 necessarium erat ut successio mulieribus concederetur in | |
| 13224 consolationem patris, cui grave fuisset si eius hereditas omnino ad | |
| 13225 extraneos transiret. Adhibuit tamen circa hoc lex cautelam debitam, | |
| 13226 praecipiens ut mulieres succedentes in haereditate paterna, | |
| 13227 nuberent suae tribus hominibus, ad hoc quod sortes tribuum non | |
| 13228 confunderentur, ut habetur Num. ult.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p21"> | |
| 13229 <b>Reply to Objection 3:</b> As the Philosopher says (Polit. ii, 4), the regulation of possessions conduces much to the preservation of a state or nation. | |
| 13230 Consequently, as he himself observes, it was forbidden by the law in some of the heathen states, "that anyone should sell | |
| 13231 his possessions, except to avoid a manifest loss." For if possessions were to be sold indiscriminately, they might happen | |
| 13232 to come into the hands of a few: so that it might become necessary for a state or | |
| 13233 country to become void of inhabitants. Hence the Old Law, in order to remove this danger, ordered things in such a way that | |
| 13234 while provision was made for men's needs, by allowing the sale of possessions to avail for a certain period, at the same time | |
| 13235 the said danger was removed, by prescribing the return of those possessions after that period had elapsed. The reason for | |
| 13236 this law was to prevent confusion of possessions, and to ensure the continuance of a definite distinction among the tribes. | |
| 13237 </p><p id="FS_Q105_A2-p22"> But as the town houses were not allotted to distinct estates, therefore the Law allowed them to be sold in perpetuity, like | |
| 13238 movable goods. Because the number of houses in a town was not fixed, whereas there was a fixed limit to the amount of estates, | |
| 13239 which could not be exceeded, while the number of houses in a town could be increased. On the other hand, houses situated not | |
| 13240 in a town, but "in a village that hath no walls," could not be sold in perpetuity: because such houses are | |
| 13241 built merely with a view to the cultivation and care of possessions; wherefore the Law rightly made the same prescription | |
| 13242 in regard to both ( | |
| 13243 <a class="scripRef" id="FS_Q105_A2-p22.1" href="./asv.html#Lev.25" target="asv">Lev. 25</a>). | |
| 13244 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 3"><a name="38204" shape="rect"><span class="ref">[38204] Iª-IIae q. 105 a. 2 ad 3</span></a> Ad tertium | |
| 13245 dicendum quod, sicut philosophus dicit, in II Polit., regulatio | |
| 13246 possessionum multum confert ad conservationem civitatis vel gentis. | |
| 13247 Unde, sicut ipse dicit, apud quasdam gentilium civitates statutum | |
| 13248 fuit <i>ut nullus possessionem vendere posset, nisi pro manifesto | |
| 13249 detrimento</i>. Si enim passim possessiones vendantur, potest | |
| 13250 contingere quod omnes possessiones ad paucos deveniant, et ita | |
| 13251 necesse erit civitatem vel regionem habitatoribus evacuari. Et ideo | |
| 13252 lex vetus, ad huiusmodi periculum amovendum, sic ordinavit quod et | |
| 13253 necessitatibus hominum subveniretur, concedens possessionum | |
| 13254 venditionem usque ad certum tempus; et tamen periculum removit, | |
| 13255 praecipiens ut certo tempore possessio vendita ad vendentem | |
| 13256 rediret. Et hoc instituit ut sortes non confunderentur, sed semper | |
| 13257 remaneret eadem distinctio determinata in tribubus. Quia vero domus | |
| 13258 urbanae non erant sorte distinctae, ideo concessit quod in | |
| 13259 perpetuum vendi possent, sicut et mobilia bona. Non enim erat | |
| 13260 statutus numerus domorum civitatis, sicut erat certa mensura | |
| 13261 possessionis, ad quam non addebatur, poterat autem aliquid addi ad | |
| 13262 numerum domorum civitatis. Domus vero quae non erant in urbe, sed | |
| 13263 in villa muros non habente, in perpetuum vendi non poterant, quia | |
| 13264 huiusmodi domus non construuntur nisi ad cultum et ad custodiam | |
| 13265 possessionum; et ideo lex congrue statuit idem ius circa | |
| 13266 utrumque.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p23"> | |
| 13267 <b>Reply to Objection 4:</b> As stated above (ad 1), the purpose of the Law was to accustom men to its precepts, so as to be ready to come to one another's | |
| 13268 assistance: because this is a very great incentive to friendship. The Law granted these facilities for helping others in the | |
| 13269 matter not only of gratuitous and absolute donations, but also of mutual transfers: because the latter kind of succor is more | |
| 13270 frequent and benefits the greater number: and it granted facilities for this | |
| 13271 purpose in many ways. First of all by prescribing that men should be ready to lend, and that they should not be less inclined | |
| 13272 to do so as the year of remission drew nigh, as stated in | |
| 13273 <a class="scripRef" id="FS_Q105_A2-p23.1" href="./asv.html#Deut.15.7" target="asv"> Dt. 15:7, </a> seqq. Secondly, by forbidding them to burden a man to whom they might grant a loan, either by exacting usury, or by accepting | |
| 13274 necessities of life in security; and by prescribing that when this had been done they should be restored at once. For it is | |
| 13275 written ( | |
| 13276 <a class="scripRef" id="FS_Q105_A2-p23.2" href="./asv.html#Deut.23.19" target="asv">Dt. | |
| 13277 23:19 | |
| 13278 </a>): "Thou shalt not lend to thy brother money to usury": and ( | |
| 13279 <a class="scripRef" id="FS_Q105_A2-p23.3" href="./asv.html#Deut.24.6" target="asv">Dt. 24:6</a>): "Thou shalt not take the nether nor the upper millstone to pledge; for he hath pledged his life to thee": and ( | |
| 13280 <a class="scripRef" id="FS_Q105_A2-p23.4" href="./asv.html#Exod.22.26" target="asv">Ex. 22:26</a>): "If thou take of thy neighbor a garment in pledge, thou shalt give it him again before sunset." Thirdly, by forbidding | |
| 13281 them to be importunate in exacting payment. Hence it is written ( | |
| 13282 <a class="scripRef" id="FS_Q105_A2-p23.5" href="./asv.html#Exod.22.25" target="asv">Ex. 22:25</a>): "If thou lend money to any of | |
| 13283 my people that is poor that dwelleth with thee, thou shalt not be hard upon them as an extortioner." For this reason, too, | |
| 13284 it is enacted ( | |
| 13285 <a class="scripRef" id="FS_Q105_A2-p23.6" href="./asv.html#Deut.24.10" target="asv">Dt. 24:10,11</a>): "When thou shalt demand of thy neighbor anything that he oweth thee, thou shalt not go into his house to take away a pledge, | |
| 13286 but thou shalt stand without, and he shall bring out to thee what he hath": both because a man's house is his surest refuge, | |
| 13287 wherefore it is offensive to a man to be set upon in his own house; and because the Law does not | |
| 13288 allow the creditor to take away whatever he likes in security, but rather permits the debtor to give what he needs least. | |
| 13289 Fourthly, the Law prescribed that debts should cease together after the lapse of seven years. For it was probable that those | |
| 13290 who could conveniently pay their debts, would do so before the seventh year, and would not defraud the lender without cause. | |
| 13291 But if they were altogether insolvent, there was the same reason for remitting the debt from love for them, as there was for | |
| 13292 renewing the loan on account of their need. | |
| 13293 </p><p id="FS_Q105_A2-p24"> As regards animals granted in loan, the Law enacted that if, through the neglect of the person to whom they were lent, they | |
| 13294 perished or deteriorated in his absence, he was bound to make restitution. But if they perished or deteriorated while he was | |
| 13295 present and taking proper care of them, he was not bound to make restitution, especially if they were hired for a consideration: | |
| 13296 because they might have died or deteriorated in the same way if they had remained in possession of the | |
| 13297 lender, so that if the animal had been saved through being lent, the lender would have gained something by the loan which | |
| 13298 would no longer have been gratuitous. And especially was this to be observed when animals were hired for a consideration: | |
| 13299 because then the owner received a certain price for the use of the animals; wherefore he had no right to any profit, by receiving | |
| 13300 indemnity for the animal, unless the person who had charge of it were negligent. In the case, however, of animals not hired | |
| 13301 for a consideration, equity demanded that he should receive something by way of restitution at least to the value of the hire | |
| 13302 of the animal that had perished or deteriorated. | |
| 13303 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 4"><a name="38205" shape="rect"><span class="ref">[38205] Iª-IIae q. 105 a. 2 ad 4</span></a> Ad quartum | |
| 13304 dicendum quod, sicut dictum est, intentio legis erat assuefacere | |
| 13305 homines suis praeceptis ad hoc quod sibi invicem de facili in | |
| 13306 necessitatibus subvenirent, quia hoc maxime est amicitiae fomentum. | |
| 13307 Et hanc quidem facilitatem subveniendi non solum statuit in his | |
| 13308 quae gratis et absolute donantur, sed etiam in his quae mutuo | |
| 13309 conceduntur, quia huiusmodi subventio frequentior est, et pluribus | |
| 13310 necessaria. Huiusmodi autem subventionis facilitatem multipliciter | |
| 13311 instituit. Primo quidem, ut faciles se praeberent ad mutuum | |
| 13312 exhibendum, nec ab hoc retraherentur anno remissionis | |
| 13313 appropinquante, ut habetur Deut. XV. Secundo, ne eum cui mutuum | |
| 13314 concederent, gravarent vel usuris, vel etiam aliqua pignora omnino | |
| 13315 vitae necessaria accipiendo, et si accepta fuerint, quod statim | |
| 13316 restituerentur. Dicitur enim Deut. XXIII, <i>non faeneraberis | |
| 13317 fratri tuo ad usuram</i>; et XXIV, <i>non accipies loco pignoris | |
| 13318 inferiorem et superiorem molam, quia animam suam apposuit tibi</i>; | |
| 13319 et Exod. XXII dicitur, <i>si pignus a proximo tuo acceperis | |
| 13320 vestimentum, ante solis occasum reddes ei</i>. Tertio, ut non | |
| 13321 importune exigerent. Unde dicitur Exod. XXII, <i>si pecuniam mutuam | |
| 13322 dederis populo meo pauperi qui habitat tecum, non urgebis eum quasi | |
| 13323 exactor</i>. Et propter hoc etiam mandatur Deut. XXIV, <i>cum | |
| 13324 repetes a proximo tuo rem aliquam quam debet tibi, non ingredieris | |
| 13325 in domum eius ut pignus auferas; sed stabis foris, et ille tibi | |
| 13326 proferet quod habuerit</i>, tum quia domus est tutissimum | |
| 13327 uniuscuiusque receptaculum, unde molestum homini est ut in domo sua | |
| 13328 invadatur; tum etiam quia non concedit creditori ut accipiat pignus | |
| 13329 quod voluerit, sed magis debitori ut det quo minus indiguerit. | |
| 13330 Quarto, instituit quod in septimo anno debita penitus | |
| 13331 remitterentur. Probabile enim erat ut illi qui commode reddere | |
| 13332 possent, ante septimum annum redderent, et gratis mutuantem non | |
| 13333 defraudarent. Si autem omnino impotentes essent, eadem ratione eis | |
| 13334 erat debitum remittendum ex dilectione, qua etiam erat eis de novo | |
| 13335 dandum propter indigentiam. Circa animalia vero mutuata haec lex | |
| 13336 statuit, ut propter negligentiam eius cui mutuata sunt, si in | |
| 13337 ipsius absentia moriantur vel debilitentur, reddere ea compellatur. | |
| 13338 Si vero eo praesente et diligenter custodiente, mortua fuerint vel | |
| 13339 debilitata, non cogebatur restituere, et maxime si erant mercede | |
| 13340 conducta, quia ita etiam potuissent mori et debilitari apud | |
| 13341 mutuantem; et ita, si conservationem animalis consequeretur, iam | |
| 13342 aliquod lucrum reportaret ex mutuo, et non esset gratuitum mutuum. | |
| 13343 Et maxime hoc observandum erat quando animalia erant mercede | |
| 13344 conducta, quia tunc habebat certum pretium pro usu animalium; unde | |
| 13345 nihil accrescere debebat per restitutionem animalium, nisi propter | |
| 13346 negligentiam custodientis. Si autem non essent mercede conducta, | |
| 13347 potuisset habere aliquam aequitatem ut saltem tantum restitueret | |
| 13348 quantum usus animalis mortui vel debilitati conduci potuisset.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p25"> | |
| 13349 <b>Reply to Objection 5:</b> The difference between a loan and a deposit is that a loan is in respect of goods transferred for the use of the person to | |
| 13350 whom they are transferred, whereas a deposit is for the benefit of the depositor. Hence in certain cases there was a stricter | |
| 13351 obligation of returning a loan than of restoring goods held in deposit. Because the latter might be lost in two ways. First, | |
| 13352 unavoidably: i.e. either through a natural cause, for instance if an animal held | |
| 13353 in deposit were to die or depreciate in value; or through an extrinsic cause, for instance, if it were taken by an enemy, | |
| 13354 or devoured by a beast (in which case, however, a man was bound to restore to the owner what was left of the animal thus slain): | |
| 13355 whereas in the other cases mentioned above, he was not bound to make restitution; but only to take an oath in order to clear | |
| 13356 himself of suspicion. Secondly, the goods deposited might be lost through an avoidable cause, for instance by theft: and | |
| 13357 then the depositary was bound to restitution on account of his neglect. But, as stated above (ad 4), he who held an animal | |
| 13358 on loan, was bound to restitution, even if he were absent when it depreciated or died: because he was held responsible for | |
| 13359 less negligence than a depositary, who was only held responsible in case of theft. | |
| 13360 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 5"><a name="38206" shape="rect"><span class="ref">[38206] Iª-IIae q. 105 a. 2 ad 5</span></a> Ad quintum | |
| 13361 dicendum quod haec differentia est inter mutuum et depositum, quia | |
| 13362 mutuum traditur in utilitatem eius cui traditur; sed depositum | |
| 13363 traditur in utilitatem deponentis. Et ideo magis arctabatur aliquis | |
| 13364 in aliquibus casibus ad restituendum mutuum, quam ad restituendum | |
| 13365 depositum. Depositum enim perdi poterat dupliciter. Uno modo, ex | |
| 13366 causa inevitabili, vel naturali, puta si esset mortuum vel | |
| 13367 debilitatum animal depositum; vel extrinseca, puta si esset captum | |
| 13368 ab hostibus, vel si esset comestum a bestia; in quo tamen casu | |
| 13369 tenebatur deferre ad dominum animalis id quod de animali occiso | |
| 13370 supererat. In aliis autem praedictis casibus nihil reddere | |
| 13371 tenebatur, sed solum, ad expurgandam suspicionem fraudis, tenebatur | |
| 13372 iuramentum praestare. Alio modo poterat perdi ex causa evitabili, | |
| 13373 puta per furtum. Et tunc, propter negligentiam custodis, reddere | |
| 13374 tenebatur. Sed, sicut dictum est, ille qui mutuo accipiebat animal, | |
| 13375 tenebatur reddere, etiam si debilitatum aut mortuum fuisset in eius | |
| 13376 absentia. De minori enim negligentia tenebatur quam depositarius, | |
| 13377 qui non tenebatur nisi de furto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p26"> | |
| 13378 <b>Reply to Objection 6:</b> Workmen who offer their labor for hire, are poor men who toil for their daily bread: and therefore the Law commanded wisely | |
| 13379 that they should be paid at once, lest they should lack food. But they who offer other commodities for hire, are wont to be | |
| 13380 rich: nor are they in such need of their price in order to gain a livelihood: and consequently the comparison does not hold. | |
| 13381 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 6"><a name="38207" shape="rect"><span class="ref">[38207] Iª-IIae q. 105 a. 2 ad 6</span></a> Ad sextum | |
| 13382 dicendum quod mercenarii qui locant operas suas, pauperes sunt, de | |
| 13383 laboribus suis victum quaerentes quotidianum, et ideo lex provide | |
| 13384 ordinavit ut statim eis merces solveretur, ne victus eis deficeret. | |
| 13385 Sed illi qui locant alias res, divites esse consueverunt, nec ita | |
| 13386 indigent locationis pretio ad suum victum quotidianum. Et ideo non | |
| 13387 est eadem ratio in utroque.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p27"> | |
| 13388 <b>Reply to Objection 7:</b> The purpose for which judges are appointed among men, is that they may decide doubtful points in matters of justice. Now | |
| 13389 a matter may be doubtful in two ways. First, among simple-minded people: and in order to remove doubts of this kind, it was | |
| 13390 prescribed ( | |
| 13391 <a class="scripRef" id="FS_Q105_A2-p27.1" href="./asv.html#Deut.16.18" target="asv">Dt. 16:18</a>) that "judges and magistrates" should be appointed in each tribe, "to judge the people with just judgment." Secondly, a matter | |
| 13392 may be doubtful even among experts: and | |
| 13393 therefore, in order to remove doubts of this kind, the Law prescribed that all should foregather in some chief place chosen | |
| 13394 by God, where there would be both the high-priest, who would decide doubtful matters relating to the ceremonies of divine | |
| 13395 worship; and the chief judge of the people, who would decide matters relating to the judgments of men: just as even now cases | |
| 13396 are taken from a lower to a higher court either by appeal or by consultation. Hence it is written ( | |
| 13397 <a class="scripRef" id="FS_Q105_A2-p27.2" href="./asv.html#Deut.17.8" target="asv">Dt. | |
| 13398 17:8,9 | |
| 13399 </a>): "If thou perceive that there be among you a hard and doubtful matter in judgment . . . and thou see that the words of the | |
| 13400 judges within thy gates do vary; arise and go up to the place, which the Lord thy God shall choose; and thou shalt come to | |
| 13401 the priests of the Levitical race, and to the judge that shall be at that time." But such like doubtful matters did not often | |
| 13402 occur for judgment: wherefore the people were not burdened on this account. | |
| 13403 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 7"><a name="38208" shape="rect"><span class="ref">[38208] Iª-IIae q. 105 a. 2 ad 7</span></a> Ad septimum | |
| 13404 dicendum quod iudices ad hoc inter homines constituuntur, quod | |
| 13405 determinent quod ambiguum inter homines circa iustitiam esse | |
| 13406 potest. Dupliciter autem aliquid potest esse ambiguum. Uno modo, | |
| 13407 apud simplices. Et ad hoc dubium tollendum, mandatur Deut. XVI, ut | |
| 13408 <i>iudices et magistri constituerentur per singulas tribus, ut | |
| 13409 iudicarent populum iusto iudicio</i>. Alio modo contingit aliquid | |
| 13410 esse dubium etiam apud peritos. Et ideo ad hoc dubium tollendum, | |
| 13411 constituit lex ut omnes recurrerent ad locum principalem a Deo | |
| 13412 electum, in quo et summus sacerdos esset, qui determinaret dubia | |
| 13413 circa caeremonias divini cultus; et summus iudex populi, qui | |
| 13414 determinaret quae pertinent ad iudicia hominum, sicut etiam nunc | |
| 13415 per appellationem, vel per consultationem, causae ab inferioribus | |
| 13416 iudicibus ad superiores deferuntur. Unde dicitur Deut. XVII, <i>si | |
| 13417 difficile et ambiguum apud te iudicium perspexeris, et iudicum | |
| 13418 intra portas tuas videris verba variari; ascende ad locum quem | |
| 13419 elegerit dominus, veniesque ad sacerdotes levitici generis, et ad | |
| 13420 iudicem qui fuerit illo tempore</i>. Huiusmodi autem ambigua | |
| 13421 iudicia non frequenter emergebant. Unde ex hoc populus non | |
| 13422 gravabatur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p28"> | |
| 13423 <b>Reply to Objection 8:</b> In the business affairs of men, there is no such thing as demonstrative and infallible proof, and we must be content with | |
| 13424 a certain conjectural probability, such as that which an orator employs to persuade. Consequently, although it is quite possible | |
| 13425 for two or three witnesses to agree to a falsehood, yet it is neither easy nor probable that they succeed in so doing: wherefore | |
| 13426 their testimony is taken as being true, especially if they do not waver in | |
| 13427 giving it, or are not otherwise suspect. Moreover, in order that witnesses might not easily depart from the truth, the Law | |
| 13428 commanded that they should be most carefully examined, and that those who were found untruthful should be severely punished, | |
| 13429 as stated in | |
| 13430 <a class="scripRef" id="FS_Q105_A2-p28.1" href="./asv.html#Deut.19.16" target="asv"> Dt. 19:16, </a> seqq. | |
| 13431 </p><p id="FS_Q105_A2-p29"> There was, however, a reason for fixing on this particular number, in token of the unerring truth of the Divine Persons, | |
| 13432 Who are sometimes mentioned as two, because the Holy Ghost is the bond of the other two Persons; and sometimes as three: as | |
| 13433 Augustine observes on | |
| 13434 <a class="scripRef" id="FS_Q105_A2-p29.1" href="./asv.html#John.8.17" target="asv"> Jn. 8:17</a>: "In your law it is written that the testimony of two men is true." | |
| 13435 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 8"><a name="38209" shape="rect"><span class="ref">[38209] Iª-IIae q. 105 a. 2 ad 8</span></a> Ad octavum | |
| 13436 dicendum quod in negotiis humanis non potest haberi probatio | |
| 13437 demonstrativa et infallibilis, sed sufficit aliqua coniecturalis | |
| 13438 probabilitas, secundum quam rhetor persuadet. Et ideo, licet sit | |
| 13439 possibile duos aut tres testes in mendacium convenire, non tamen | |
| 13440 est facile nec probabile quod conveniant; et ideo accipitur eorum | |
| 13441 testimonium tanquam verum; et praecipue si in suo testimonio non | |
| 13442 vacillent, vel alias suspecti non fuerint. Et ad hoc etiam quod non | |
| 13443 de facili a veritate testes declinarent, instituit lex ut testes | |
| 13444 diligentissime examinarentur, et graviter punirentur qui | |
| 13445 invenirentur mendaces, ut habetur Deut. XIX. Fuit tamen aliqua | |
| 13446 ratio huiusmodi numeri determinandi, ad significandam infallibilem | |
| 13447 veritatem personarum divinarum, quae quandoque numerantur duae, | |
| 13448 quia spiritus sanctus est nexus duorum, quandoque exprimuntur tres; | |
| 13449 ut Augustinus dicit, super illud Ioan. VIII, <i>in lege vestra | |
| 13450 scriptum est quia duorum hominum testimonium verum est</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p30"> | |
| 13451 <b>Reply to Objection 9:</b> A severe punishment is inflicted not only on account of the gravity of a fault, but also for other reasons. First, on account | |
| 13452 of the greatness of the sin, because a greater sin, other things being equal, deserves a greater punishment. Secondly, on | |
| 13453 account of a habitual sin, since men are not easily cured of habitual sin except by severe punishments. Thirdly, on account | |
| 13454 of a great desire for or a great pleasure in the sin: for men are not easily | |
| 13455 deterred from such sins unless they be severely punished. Fourthly, on account of the facility of committing a sin and of | |
| 13456 concealing it: for such like sins, when discovered, should be more severely punished in order to deter others from committing | |
| 13457 them. | |
| 13458 </p><p id="FS_Q105_A2-p31"> Again, with regard to the greatness of a sin, four degrees may be observed, even in respect of one single deed. The first | |
| 13459 is when a sin is committed unwillingly; because then, if the sin be altogether involuntary, man is altogether excused from | |
| 13460 punishment; for it is written ( | |
| 13461 <a class="scripRef" id="FS_Q105_A2-p31.1" href="./asv.html#Deut.22.25" target="asv">Dt. 22:25, </a> seqq.) that a damsel who suffers violence in a field is not guilty of death, because "she cried, and there was no man to | |
| 13462 help her." But if a man sinned in any way voluntarily, | |
| 13463 and yet through weakness, as for instance when a man sins from passion, the sin is diminished: and the punishment, according | |
| 13464 to true judgment, should be diminished also; unless perchance the common weal requires that the sin be severely punished in | |
| 13465 order to deter others from committing such sins, as stated above. The second degree is when a man sins through ignorance: | |
| 13466 and then he was held to be guilty to a certain extent, on account of his negligence in acquiring knowledge: yet he was not | |
| 13467 punished by the judges but expiated his sin by sacrifices. Hence it is written ( | |
| 13468 <a class="scripRef" id="FS_Q105_A2-p31.2" href="./asv.html#Lev.4.2" target="asv">Lev. 4:2</a>): "The soul that sinneth through ignorance," etc. This is, however, to be taken as applying to ignorance of fact; and not | |
| 13469 to ignorance of the Divine precept, which all were bound to know. The third degree was when a man sinned from pride, i.e. | |
| 13470 through deliberate choice or malice: and then he was punished according to the greatness of the sin [*Cf. | |
| 13471 <a class="scripRef" id="FS_Q105_A2-p31.3" href="./asv.html#Deut.25.2" target="asv"> Dt. 25:2</a>]. The | |
| 13472 fourth degree was when a man sinned from stubbornness or obstinacy: and then he was to be utterly cut off as a rebel and a | |
| 13473 destroyer of the commandment of the Law [*Cf. | |
| 13474 <a class="scripRef" id="FS_Q105_A2-p31.4" href="./asv.html#Num.15.30" target="asv"> Num. 15:30,31</a>]. | |
| 13475 </p><p id="FS_Q105_A2-p32"> Accordingly we must say that, in appointing the punishment for theft, the Law considered what would be likely to happen most | |
| 13476 frequently ( | |
| 13477 <a class="scripRef" id="FS_Q105_A2-p32.1" href="./asv.html#Exod.22.1" target="asv">Ex. 22:1-9</a>): wherefore, as regards theft of other things which can easily be safeguarded from a thief, the thief restored only twice | |
| 13478 their value. But sheep cannot be easily safeguarded from a thief, because they graze in the fields: wherefore it happened | |
| 13479 more frequently that sheep were stolen in the fields. Consequently the Law inflicted a | |
| 13480 heavier penalty, by ordering four sheep to be restored for the theft of one. As to cattle, they were yet more difficult to | |
| 13481 safeguard, because they are kept in the fields, and do not graze in flocks as sheep do; wherefore a yet more heavy penalty | |
| 13482 was inflicted in their regard, so that five oxen were to be restored for one ox. And this I say, unless perchance the animal | |
| 13483 itself were discovered in the thief's possession: because in that case he had to restore only twice the number, as in the | |
| 13484 case | |
| 13485 of other thefts: for there was reason to presume that he intended to restore the animal, since he kept it alive. Again, we | |
| 13486 might say, according to a gloss, that "a cow is useful in five ways: it may be used for sacrifice, for ploughing, for food, | |
| 13487 for milk, and its hide is employed for various purposes": and therefore for one cow five had to be restored. But the sheep | |
| 13488 was useful in four ways: "for sacrifice, for meat, for milk, and for its wool." The unruly son was slain, not because he ate | |
| 13489 and | |
| 13490 drank: but on account of his stubbornness and rebellion, which was always punished by death, as stated above. As to the man | |
| 13491 who gathered sticks on the sabbath, he was stoned as a breaker of the Law, which commanded the sabbath to be observed, to | |
| 13492 testify the belief in the newness of the world, as stated above ( | |
| 13493 <a href="#FS_Q100_A5" id="FS_Q105_A2-p32.2" shape="rect">Q[100], A[5]</a>): wherefore he was slain as an unbeliever. | |
| 13494 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 9"><a name="38210" shape="rect"><span class="ref">[38210] Iª-IIae q. 105 a. 2 ad 9</span></a> Ad nonum | |
| 13495 dicendum quod non solum propter gravitatem culpae, sed etiam | |
| 13496 propter alias causas gravis poena infligitur. Primo quidem, propter | |
| 13497 quantitatem peccati, quia maiori peccato, ceteris paribus, gravior | |
| 13498 poena debetur. Secundo, propter peccati consuetudinem, quia a | |
| 13499 peccatis consuetis non faciliter homines abstrahuntur nisi per | |
| 13500 graves poenas. Tertio, propter multam concupiscentiam vel | |
| 13501 delectationem in peccato, ab his enim non de facili homines | |
| 13502 abstrahuntur nisi per graves poenas. Quarto, propter facilitatem | |
| 13503 committendi peccatum, et latendi in ipso, huiusmodi enim peccata, | |
| 13504 quando manifestantur, sunt magis punienda, ad terrorem aliorum. | |
| 13505 Circa ipsam etiam quantitatem peccati quadruplex gradus est | |
| 13506 attendendus, etiam circa unum et idem factum. Quorum primus est | |
| 13507 quando involuntarius peccatum committit. Tunc enim, si omnino est | |
| 13508 involuntarius, totaliter excusatur a poena, dicitur enim Deut. | |
| 13509 XXII, quod puella quae opprimitur in agro, <i>non est rea mortis, | |
| 13510 quia clamavit, et nullus affuit qui liberaret eam</i>. Si vero | |
| 13511 aliquo modo fuerit voluntarius, sed tamen ex infirmitate peccat, | |
| 13512 puta cum quis peccat ex passione, minuitur peccatum, et poena, | |
| 13513 secundum veritatem iudicii, diminui debet; nisi forte, propter | |
| 13514 communem utilitatem, poena aggravetur, ad abstrahendum homines ab | |
| 13515 huiusmodi peccatis, sicut dictum est. Secundus gradus est quando | |
| 13516 quis per ignorantiam peccavit. Et tunc aliquo modo reus | |
| 13517 reputabatur, propter negligentiam addiscendi; sed tamen non | |
| 13518 puniebatur per iudices, sed expiabat peccatum suum per sacrificia. | |
| 13519 Unde dicitur Levit. IV, <i>anima quae peccaverit per | |
| 13520 ignorantiam,</i> et cetera. Sed hoc intelligendum est de ignorantia | |
| 13521 facti, non autem de ignorantia praecepti divini, quod omnes scire | |
| 13522 tenebantur. Tertius gradus est quando aliquis ex superbia peccabat, | |
| 13523 idest ex certa electione vel ex certa malitia. Et tunc puniebatur | |
| 13524 secundum quantitatem delicti. Quartus autem gradus est quando | |
| 13525 peccabat per proterviam et pertinaciam. Et tunc, quasi rebellis et | |
| 13526 destructor ordinationis legis, omnino occidendus erat. Secundum | |
| 13527 hoc, dicendum est quod in poena furti considerabatur secundum legem | |
| 13528 id quod frequenter accidere poterat. Et ideo pro furto aliarum | |
| 13529 rerum, quae de facili custodiri possunt a furibus, non reddebat fur | |
| 13530 nisi duplum. Oves autem non de facili possunt custodiri a furto, | |
| 13531 quia pascuntur in agris, et ideo frequentius contingebat quod oves | |
| 13532 furto subtraherentur. Unde lex maiorem poenam apposuit, ut scilicet | |
| 13533 quatuor oves pro una ove redderentur. Adhuc autem boves difficilius | |
| 13534 custodiuntur, quia habentur in agris, et non ita pascuntur gregatim | |
| 13535 sicut oves. Et ideo adhuc hic maiorem poenam apposuit, ut scilicet | |
| 13536 quinque boves pro uno bove redderentur. Et hoc dico, nisi forte | |
| 13537 idem animal inventum fuerit vivens apud eum, quia tunc solum duplum | |
| 13538 restituebat, sicut et in ceteris furtis; poterat enim haberi | |
| 13539 praesumptio quod cogitaret restituere, ex quo vivum servasset. Vel | |
| 13540 potest dici, secundum Glossam, quod <i>bos habet quinque | |
| 13541 utilitates, quia immolatur, arat, pascit carnibus, lactat, et | |
| 13542 corium etiam diversis usibus ministrat</i>, et ideo pro uno bove | |
| 13543 quinque boves reddebantur. Ovis autem habet quatuor utilitates, | |
| 13544 quia immolatur, pascit, lac dat, et lanam ministrat. Filius autem | |
| 13545 contumax, non quia comedebat et bibebat, occidebatur, sed propter | |
| 13546 contumaciam et rebellionem, quae semper morte puniebatur, ut dictum | |
| 13547 est. Ille vero qui colligebat ligna in sabbato, lapidatus fuit | |
| 13548 tanquam legis violator, quae sabbatum observari praecipiebat in | |
| 13549 commemorationem fidei novitatis mundi, sicut supra dictum est. Unde | |
| 13550 occisus fuit tanquam infidelis.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p33"> | |
| 13551 <b>Reply to Objection 10:</b> The Old Law inflicted the death penalty for the more grievous crimes, viz. for those which are committed against God, and | |
| 13552 for murder, for stealing a man, irreverence towards one's parents, adultery and incest. In the case of thief of other things | |
| 13553 it inflicted punishment by indemnification: while in the case of blows and mutilation it authorized punishment by retaliation; | |
| 13554 and likewise for the sin of bearing false witness. In other faults of less | |
| 13555 degree it prescribed the punishment of stripes or of public disgrace. | |
| 13556 </p><p id="FS_Q105_A2-p34"> The punishment of slavery was prescribed by the Law in two cases. First, in the case of a slave who was unwilling to avail | |
| 13557 himself of the privilege granted by the Law, whereby he was free to depart in the seventh year of remission: wherefore he | |
| 13558 was punished by remaining a slave for ever. Secondly, in the case of a thief, who had not wherewith to make restitution, as | |
| 13559 stated in | |
| 13560 <a class="scripRef" id="FS_Q105_A2-p34.1" href="./asv.html#Exod.22.3" target="asv"> Ex. 22:3.</a> | |
| 13561 </p><p id="FS_Q105_A2-p35"> The punishment of absolute exile was not prescribed by the Law: because God was worshipped by that people alone, whereas | |
| 13562 all other nations were given to idolatry: wherefore if any man were exiled from that people absolutely, he would be in danger | |
| 13563 of falling into idolatry. For this reason it is related ( | |
| 13564 <a class="scripRef" id="FS_Q105_A2-p35.1" href="./asv.html#iKgs.26.19" target="asv">1 Kings 26:19</a>) that David said to Saul: "They are cursed in the sight of the Lord, who have case me out this day, that I should not dwell | |
| 13565 in the inheritance of | |
| 13566 the Lord, saying: Go, serve strange gods." There was, however, a restricted sort of exile: for it is written in | |
| 13567 <a class="scripRef" id="FS_Q105_A2-p35.2" href="./asv.html#Deut.19.4" target="asv"> Dt. 19:4</a> [*Cf. | |
| 13568 <a class="scripRef" id="FS_Q105_A2-p35.3" href="./asv.html#Num.35.25" target="asv"> Num. 35:25</a>] that "he that striketh [Vulg.: 'killeth'] his neighbor ignorantly, and is proved to have had no hatred against him, shall | |
| 13569 flee to one of the cities" of refuge and "abide there until the death of the high-priest." For then it became lawful for him | |
| 13570 to return home, because when the whole people thus suffered a loss they | |
| 13571 forgot their private quarrels, so that the next of kin of the slain were not so eager to kill the slayer. | |
| 13572 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 10"><a name="38211" shape="rect"><span class="ref">[38211] Iª-IIae q. 105 a. 2 ad 10</span></a> Ad decimum | |
| 13573 dicendum quod lex vetus poenam mortis inflixit in gravioribus | |
| 13574 criminibus, scilicet in his quae contra Deum peccantur, et in | |
| 13575 homicidio, et in furto hominum, et in irreverentia ad parentes, et | |
| 13576 in adulterio, et in incestibus. In furto autem aliarum rerum | |
| 13577 adhibuit poenam damni. In percussuris autem et mutilationibus | |
| 13578 induxit poenam talionis; et similiter in peccato falsi testimonii. | |
| 13579 In aliis autem minoribus culpis induxit poenam flagellationis vel | |
| 13580 ignominiae. Poenam autem servitutis induxit in duobus casibus. In | |
| 13581 uno quidem, quando, septimo anno remissionis, ille qui erat servus, | |
| 13582 nolebat beneficio legis uti ut liber exiret. Unde pro poena ei | |
| 13583 infligebatur ut in perpetuum servus remaneret. Secundo, | |
| 13584 infligebatur furi, quando non habebat quod posset restituere, sicut | |
| 13585 habetur Exod. XXII. Poenam autem exilii universaliter lex non | |
| 13586 statuit. Quia in solo populo illo Deus colebatur, omnibus aliis | |
| 13587 populis per idololatriam corruptis, unde si quis a populo illo | |
| 13588 universaliter exclusus esset, daretur ei occasio idololatriae. Et | |
| 13589 ideo I Reg. XXVI dicitur quod David dixit ad Saul, <i>maledicti | |
| 13590 sunt qui eiecerunt me hodie, ut non habitem in hereditate domini, | |
| 13591 dicentes, vade, servi diis alienis</i>. Erat tamen aliquod | |
| 13592 particulare exilium. Dicitur enim Deut. XIX quod <i>qui percusserit | |
| 13593 proximum suum nesciens, et qui nullum contra ipsum habuisse odium | |
| 13594 comprobatur</i>, ad unam urbium refugii confugiebat, et ibi manebat | |
| 13595 usque ad mortem summi sacerdotis. Tunc enim licebat ei redire ad | |
| 13596 domum suam, quia in universali damno populi consueverunt | |
| 13597 particulares irae sedari, et ita proximi defuncti non sic proni | |
| 13598 erant ad eius occisionem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A2-p36"> | |
| 13599 <b>Reply to Objection 11:</b> Dumb animals were ordered to be slain, not on account of any fault of theirs; but as a punishment to their owners, who had | |
| 13600 not safeguarded their beasts from these offenses. Hence the owner was more severely punished if his ox had butted anyone "yesterday | |
| 13601 or the day before" (in which case steps might have been taken to butting suddenly). Or again, the animal was slain in detestation | |
| 13602 of the sin; and lest men should be horrified at the sight | |
| 13603 thereof. | |
| 13604 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 11"><a name="38212" shape="rect"><span class="ref">[38212] Iª-IIae q. 105 a. 2 ad 11</span></a> Ad | |
| 13605 undecimum dicendum quod animalia bruta mandabantur occidi, non | |
| 13606 propter aliquam ipsorum culpam; sed in poenam dominorum, qui talia | |
| 13607 animalia non custodierant ab huiusmodi peccatis. Et ideo magis | |
| 13608 puniebatur dominus si bos cornupeta fuerat ab heri et | |
| 13609 nudiustertius, in quo casu poterat occurri periculo; quam si subito | |
| 13610 cornupeta efficeretur. Vel occidebantur animalia in detestationem | |
| 13611 peccati; et ne ex eorum aspectu aliquis horror hominibus | |
| 13612 incuteretur.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A2-p37"> | |
| 13613 <b>Reply to Objection 12:</b> The literal reason for this commandment, as Rabbi Moses declares (Doct. Perplex. iii), was because the slayer was frequently | |
| 13614 from the nearest city: wherefore the slaying of the calf was a means of investigating the hidden murder. This was brought | |
| 13615 about in three ways. In the first place the elders of the city swore that they had taken every measure for safeguarding the | |
| 13616 roads. Secondly, the owner of the heifer was indemnified for the slaying of his | |
| 13617 beast, and if the murder was previously discovered, the beast was not slain. Thirdly, the place, where the heifer was slain, | |
| 13618 remained uncultivated. Wherefore, in order to avoid this twofold loss, the men of the city would readily make known the murderer, | |
| 13619 if they knew who he was: and it would seldom happen but that some word or sign would escape about the matter. Or again, this | |
| 13620 was done in order to frighten people, in detestation of murder. Because the slaying of a heifer, which is a useful | |
| 13621 animal and full of strength, especially before it has been put under the yoke, signified that whoever committed murder, however | |
| 13622 useful and strong he might be, was to forfeit his life; and that, by a cruel death, which was implied by the striking off | |
| 13623 of its head; and that the murderer, as vile and abject, was to be cut off from the fellowship of men, which was betokened | |
| 13624 by the fact that the heifer after being slain was left to rot in a rough and uncultivated place. | |
| 13625 </p><p id="FS_Q105_A2-p38"> Mystically, the heifer taken from the herd signifies the flesh of Christ; which had not drawn a yoke, since it had done no | |
| 13626 sin; nor did it plough the ground, i.e. it never knew the stain of revolt. The fact of the heifer being killed in an uncultivated | |
| 13627 valley signified the despised death of Christ, whereby all sins are washed away, and the devil is shown to be the arch-murderer. | |
| 13628 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 2 ad 12"><a name="38213" shape="rect"><span class="ref">[38213] Iª-IIae q. 105 a. 2 ad 12</span></a> Ad | |
| 13629 duodecimum dicendum quod ratio litteralis illius mandati fuit, ut | |
| 13630 Rabbi Moyses dicit, quia frequenter interfector est de civitate | |
| 13631 propinquiori. Unde occisio vitulae fiebat ad explorandum homicidium | |
| 13632 occultum. Quod quidem fiebat per tria. Quorum unum est quod | |
| 13633 seniores civitatis iurabant nihil se praetermisisse in custodia | |
| 13634 viarum. Aliud est quia ille cuius erat vitula damnificabatur in | |
| 13635 occisione animalis, et si prius manifestaretur homicidium, animal | |
| 13636 non occideretur. Tertium est quia locus in quo occidebatur vitula, | |
| 13637 remanebat incultus. Et ideo, ad evitandum utrumque damnum, homines | |
| 13638 civitatis de facili manifestarent homicidam, si scirent, et raro | |
| 13639 poterat esse quin aliqua verba vel iudicia super hoc facta essent. | |
| 13640 Vel hoc fiebat ad terrorem, in detestationem homicidii. Per | |
| 13641 occisionem enim vitulae, quae est animal utile et fortitudine | |
| 13642 plenum, praecipue antequam laboret sub iugo, significabatur quod | |
| 13643 quicumque homicidium fecisset, quamvis esset utilis et fortis, | |
| 13644 occidendus erat; et morte crudeli, quod cervicis concisio | |
| 13645 significabat; et quod tanquam vilis et abiectus a consortio hominum | |
| 13646 excludendus erat, quod significabatur per hoc quod vitula occisa in | |
| 13647 loco aspero et inculto relinquebatur, in putredinem convertenda. | |
| 13648 Mystice autem per vitulam de armento significatur caro Christi; | |
| 13649 quae non traxit iugum, quia non fecit peccatum; nec terram scidit | |
| 13650 vomere, idest seditionis maculam non admisit. Per hoc autem quod in | |
| 13651 valle inculta occidebatur, significabatur despecta mors Christi; | |
| 13652 per quam purgantur omnia peccata, et Diabolus esse homicidii auctor | |
| 13653 ostenditur.</p></div></div></div><div id="FS_Q105_A3" class="div4"><h4 id="FS_Q105_A3-p0.1">Q. 105. A. 3. Whether the judicial precepts regarding foreigners were framed in a suitable manner?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p2"> | |
| 13654 <b>Objection 1:</b> It would seem that the judicial precepts regarding foreigners were not suitably framed. For Peter said ( | |
| 13655 <a class="scripRef" id="FS_Q105_A3-p2.1" href="./asv.html#Acts.10.34" target="asv">Acts 10:34,35</a>): "In very deed I perceive that God is not a respecter of persons, but in every nation, he that feareth Him and worketh justice | |
| 13656 is acceptable to Him." But those who are acceptable to God should not be excluded from the Church of God. Therefore it is | |
| 13657 unsuitably commanded ( | |
| 13658 <a class="scripRef" id="FS_Q105_A3-p2.2" href="./asv.html#Deut.23.3" target="asv">Dt. 23:3</a>) that "the Ammonite and | |
| 13659 the Moabite, even after the tenth generation, shall not enter into the church of the Lord for ever": whereas, on the other | |
| 13660 hand, it is prescribed ( | |
| 13661 <a class="scripRef" id="FS_Q105_A3-p2.3" href="./asv.html#Deut.23.7" target="asv">Dt. 23:7</a>) to be observed with regard to certain other nations: "Thou shalt not abhor the Edomite, because he is thy brother; nor the | |
| 13662 Egyptian because thou wast a stranger in his land." | |
| 13663 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 arg. 1"><a name="38214" shape="rect"><span class="ref">[38214] Iª-IIae q. 105 a. 3 arg. 1</span></a> Ad tertium | |
| 13664 sic proceditur. Videtur quod iudicialia praecepta non sint | |
| 13665 convenienter tradita quantum ad extraneos. Dicit enim Petrus, Act. | |
| 13666 X, <i>in veritate comperi quoniam non est acceptor personarum Deus; | |
| 13667 sed in omni gente qui timet Deum et operatur iustitiam, acceptus | |
| 13668 est illi</i>. Sed illi qui sunt Deo accepti, non sunt ab Ecclesia | |
| 13669 Dei excludendi. Inconvenienter igitur mandatur Deut. XXIII, quod | |
| 13670 <i>Ammonites et Moabites, etiam post decimam generationem, non | |
| 13671 intrabunt Ecclesiam domini in aeternum</i>; e contrario autem | |
| 13672 ibidem praecipitur de quibusdam gentibus, <i>non abominaberis | |
| 13673 Idumaeum, quia frater tuus est; nec Aegyptium, quia advena fuisti | |
| 13674 in terra eius</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p3"> | |
| 13675 <b>Objection 2:</b> Further, we do not deserve to be punished for those things which are not in our power. But it is not in man's power to be | |
| 13676 an eunuch, or born of a prostitute. Therefore it is unsuitably commanded ( | |
| 13677 <a class="scripRef" id="FS_Q105_A3-p3.1" href="./asv.html#Deut.23.1" target="asv">Dt. 23:1,2</a>) that "an eunuch and one born of a prostitute shalt not enter into the church of the Lord." | |
| 13678 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 arg. 2"><a name="38215" shape="rect"><span class="ref">[38215] Iª-IIae q. 105 a. 3 arg. 2</span></a> Praeterea, | |
| 13679 ea quae non sunt in potestate nostra, non merentur aliquam poenam. | |
| 13680 Sed quod homo sit eunuchus, vel ex scorto natus, non est in | |
| 13681 potestate eius. Ergo inconvenienter mandatur Deut. XXIII, quod | |
| 13682 <i>eunuchus, et ex scorto natus, non ingrediatur Ecclesiam | |
| 13683 domini</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p4"> | |
| 13684 <b>Objection 3:</b> Further, the Old Law mercifully forbade strangers to be molested: for it is written ( | |
| 13685 <a class="scripRef" id="FS_Q105_A3-p4.1" href="./asv.html#Exod.22.21" target="asv">Ex. 22:21</a>): "Thou shalt not molest a stranger, nor afflict him; for yourselves also were strangers in the land of Egypt": and ( | |
| 13686 <a class="scripRef" id="FS_Q105_A3-p4.2" href="./asv.html#Exod.23.9" target="asv">Ex. 23:9</a>): "Thou shalt not molest a stranger, for you know the hearts of strangers, for you also were strangers in the land of Egypt." | |
| 13687 But it is an affliction to be burdened with usury. Therefore the Law | |
| 13688 unsuitably permitted them ( | |
| 13689 <a class="scripRef" id="FS_Q105_A3-p4.3" href="./asv.html#Deut.23.19" target="asv">Dt. 23:19,20</a>) to lend money to the stranger for usury. | |
| 13690 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 arg. 3"><a name="38216" shape="rect"><span class="ref">[38216] Iª-IIae q. 105 a. 3 arg. 3</span></a> Praeterea, | |
| 13691 lex vetus misericorditer mandavit ut advenae non affligantur, | |
| 13692 dicitur enim Exod. XXII, <i>advenam non contristabis, neque | |
| 13693 affliges eum, advenae enim et ipsi fuistis in terra Aegypti</i>; et | |
| 13694 XXIII, <i>peregrino molestus non eris, scitis enim advenarum | |
| 13695 animas, quia et ipsi peregrini fuistis in terra Aegypti</i>. Sed ad | |
| 13696 afflictionem alicuius pertinet quod usuris opprimatur. | |
| 13697 Inconvenienter igitur lex permisit, Deut. XXIII, ut alienis ad | |
| 13698 usuram pecuniam mutuarent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p5"> | |
| 13699 <b>Objection 4:</b> Further, men are much more akin to us than trees. But we should show greater care and love for these things that are nearest | |
| 13700 to us, according to | |
| 13701 <a class="scripRef" id="FS_Q105_A3-p5.1" href="./asv.html#Sir.13.19" target="asv"> Ecclus. 13:19</a>: "Every beast loveth its like: so also every man him that is nearest to himself." Therefore the Lord unsuitably commanded | |
| 13702 ( | |
| 13703 <a class="scripRef" id="FS_Q105_A3-p5.2" href="./asv.html#Deut.20.13" target="asv">Dt. 20:13-19</a>) that all the inhabitants of a captured hostile city were to be slain, but that the fruit-trees should not be cut down. | |
| 13704 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 arg. 4"><a name="38217" shape="rect"><span class="ref">[38217] Iª-IIae q. 105 a. 3 arg. 4</span></a> Praeterea, | |
| 13705 multo magis appropinquant nobis homines quam arbores. Sed his quae | |
| 13706 sunt nobis magis propinqua, magis debemus affectum et effectum | |
| 13707 dilectionis impendere; secundum illud Eccli. XIII, <i>omne animal | |
| 13708 diligit simile sibi, sic et omnis homo proximum sibi</i>. | |
| 13709 Inconvenienter igitur dominus, Deut. XX, mandavit quod de | |
| 13710 civitatibus hostium captis omnes interficerent, et tamen arbores | |
| 13711 fructiferas non succiderent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p6"> | |
| 13712 <b>Objection 5:</b> Further, every one should prefer the common good of virtue to the good of the individual. But the common good is sought in | |
| 13713 a war which men fight against their enemies. Therefore it is unsuitably commanded ( | |
| 13714 <a class="scripRef" id="FS_Q105_A3-p6.1" href="./asv.html#Deut.20.5" target="asv">Dt. 20:5-7</a>) that certain men should be sent home, for instance a man that had built a new house, or who had planted a vineyard, or who | |
| 13715 had married a wife. | |
| 13716 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 arg. 5"><a name="38218" shape="rect"><span class="ref">[38218] Iª-IIae q. 105 a. 3 arg. 5</span></a> Praeterea, | |
| 13717 bonum commune secundum virtutem est bono privato praeferendum ab | |
| 13718 unoquoque. Sed in bello quod committitur contra hostes, quaeritur | |
| 13719 bonum commune. Inconvenienter igitur mandatur Deut. XX, quod, | |
| 13720 imminente proelio, aliqui domum remittantur, puta qui aedificavit | |
| 13721 domum novam, qui plantavit vineam, vel qui despondit uxorem.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p7"> | |
| 13722 <b>Objection 6:</b> Further, no man should profit by his own fault. But it is a man's fault if he be timid or faint-hearted: since this is contrary | |
| 13723 to the virtue of fortitude. Therefore the timid and faint-hearted are unfittingly excused from the toil of battle ( | |
| 13724 <a class="scripRef" id="FS_Q105_A3-p7.1" href="./asv.html#Deut.20.8" target="asv">Dt. 20:8</a>). | |
| 13725 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 arg. 6"><a name="38219" shape="rect"><span class="ref">[38219] Iª-IIae q. 105 a. 3 arg. 6</span></a> Praeterea, | |
| 13726 ex culpa non debet quis commodum reportare. Sed quod homo sit | |
| 13727 formidolosus et corde pavido, culpabile est, contrariatur enim | |
| 13728 virtuti fortitudinis. Inconvenienter igitur a labore proelii | |
| 13729 excusabantur formidolosi et pavidum cor habentes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p8"> | |
| 13730 <b>On the contrary,</b> Divine Wisdom declares ( | |
| 13731 <a class="scripRef" id="FS_Q105_A3-p8.1" href="./asv.html#Prov.8.8" target="asv">Prov. 8:8</a>): "All my words are just, there is nothing wicked nor perverse in them." | |
| 13732 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 s. c."><a name="38220" shape="rect"><span class="ref">[38220] Iª-IIae q. 105 a. 3 s. c.</span></a> Sed contra | |
| 13733 est quod sapientia divina dicit, Prov. VIII, <i>recti sunt omnes | |
| 13734 sermones mei, non est in eis pravum quid neque perversum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A3-p9"> | |
| 13735 <b>I answer that,</b> Man's relations with foreigners are twofold: peaceful, and hostile: and in directing both kinds of relation the Law contained | |
| 13736 suitable precepts. For the Jews were offered three opportunities of peaceful relations with foreigners. First, when foreigners | |
| 13737 passed through their land as travelers. Secondly, when they came to dwell in their land as newcomers. And in both these respects | |
| 13738 the Law made kind provision in its precepts: for it is written ( | |
| 13739 <a class="scripRef" id="FS_Q105_A3-p9.1" href="./asv.html#Exod.22.21" target="asv">Ex. | |
| 13740 22:21 | |
| 13741 </a>): "Thou shalt not molest a stranger [advenam]"; and again ( | |
| 13742 <a class="scripRef" id="FS_Q105_A3-p9.2" href="./asv.html#Exod.22.9" target="asv">Ex. 22:9</a>): "Thou shalt not molest a stranger [peregrino]." Thirdly, when any foreigners wished to be admitted entirely to their fellowship | |
| 13743 and mode of worship. With regard to these a certain order was observed. For they were not at once admitted to citizenship: | |
| 13744 just as it was law with some nations that no one was deemed a citizen except after two or three generations, as the Philosopher | |
| 13745 says (Polit. | |
| 13746 iii, 1). The reason for this was that if foreigners were allowed to meddle with the affairs of a nation as soon as they settled | |
| 13747 down in its midst, many dangers might occur, since the foreigners not yet having the common good firmly at heart might attempt | |
| 13748 something hurtful to the people. Hence it was that the Law prescribed in respect of certain nations that had close relations | |
| 13749 with the Jews (viz., the Egyptians among whom they were born and educated, and the Idumeans, the children of Esau, | |
| 13750 Jacob's brother), that they should be admitted to the fellowship of the people after the third generation; whereas others | |
| 13751 (with whom their relations had been hostile, such as the Ammonites and Moabites) were never to be admitted to citizenship; | |
| 13752 while the Amalekites, who were yet more hostile to them, and had no fellowship of kindred with them, were to be held as foes | |
| 13753 in perpetuity: for it is written ( | |
| 13754 <a class="scripRef" id="FS_Q105_A3-p9.3" href="./asv.html#Exod.17.16" target="asv">Ex. 17:16</a>): "The war of the Lord shall be against Amalec from generation | |
| 13755 to generation." | |
| 13756 </p><p id="FS_Q105_A3-p10"> In like manner with regard to hostile relations with foreigners, the Law contained suitable precepts. For, in the first place, | |
| 13757 it commanded that war should be declared for a just cause: thus it is commanded ( | |
| 13758 <a class="scripRef" id="FS_Q105_A3-p10.1" href="./asv.html#Deut.20.10" target="asv">Dt. 20:10</a>) that when they advanced to besiege a city, they should at first make an offer of peace. Secondly, it enjoined that when | |
| 13759 once they had entered on a war they should undauntedly persevere in it, putting their trust in God. And in order that they | |
| 13760 might be the more heedful of this command, it ordered that on the approach of battle the priest should hearten them by promising | |
| 13761 them God's aid. Thirdly, it prescribed the removal of whatever might prove an obstacle to the fight, and that certain men, | |
| 13762 who might be in the way, should be sent home. Fourthly, it enjoined that they should use moderation in pursuing the advantage | |
| 13763 of victory, by sparing women and children, and by not cutting down fruit-trees of that country. | |
| 13764 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 co."><a name="38221" shape="rect"><span class="ref">[38221] Iª-IIae q. 105 a. 3 co.</span></a> Respondeo | |
| 13765 dicendum quod cum extraneis potest esse hominum conversatio | |
| 13766 dupliciter, uno modo, pacifice; alio modo, hostiliter. Et quantum | |
| 13767 ad utrumque modum ordinandum, lex convenientia praecepta | |
| 13768 continebat. Tripliciter enim offerebatur Iudaeis occasio ut cum | |
| 13769 extraneis pacifice communicarent. Primo quidem, quando extranei per | |
| 13770 terram eorum transitum faciebant quasi peregrini. Alio modo, quando | |
| 13771 in terram eorum adveniebant ad inhabitandum sicut advenae. Et | |
| 13772 quantum ad utrumque, lex misericordiae praecepta proposuit, nam | |
| 13773 Exod. XXII dicitur, <i>advenam non contristabis</i>; et XXIII | |
| 13774 dicitur, <i>peregrino molestus non eris</i>. Tertio vero, quando | |
| 13775 aliqui extranei totaliter in eorum consortium et ritum admitti | |
| 13776 volebant. Et in his quidam ordo attendebatur. Non enim statim | |
| 13777 recipiebantur quasi cives, sicut etiam apud quosdam gentilium | |
| 13778 statutum erat ut non reputarentur cives nisi qui ex avo, vel abavo, | |
| 13779 cives existerent, ut philosophus dicit, in III Polit. Et hoc ideo | |
| 13780 quia, si statim extranei advenientes reciperentur ad tractandum ea | |
| 13781 quae sunt populi, possent multa pericula contingere; dum extranei, | |
| 13782 non habentes adhuc amorem firmatum ad bonum publicum, aliqua contra | |
| 13783 populum attentarent. Et ideo lex statuit ut de quibusdam gentibus | |
| 13784 habentibus aliquam affinitatem ad Iudaeos, scilicet de Aegyptiis, | |
| 13785 apud quos nati fuerant et nutriti, et de Idumaeis, filiis Esau | |
| 13786 fratris Iacob, in tertia generatione reciperentur in consortium | |
| 13787 populi; quidam vero, quia hostiliter se ad eos habuerant, sicut | |
| 13788 Ammonitae et Moabitae, nunquam in consortium populi admitterentur; | |
| 13789 Amalecitae autem, qui magis eis fuerant adversati, et cum eis | |
| 13790 nullum cognationis habebant consortium, quasi hostes perpetui | |
| 13791 haberentur; dicitur enim Exod. XVII, <i>bellum Dei erit contra | |
| 13792 Amalec a generatione in generationem</i>. Similiter etiam quantum | |
| 13793 ad hostilem communicationem cum extraneis, lex convenientia | |
| 13794 praecepta tradidit. Nam primo quidem, instituit ut bellum iuste | |
| 13795 iniretur, mandatur enim Deut. XX, quod quando accederent ad | |
| 13796 expugnandum civitatem, offerrent ei primum pacem. Secundo, | |
| 13797 instituit ut fortiter bellum susceptum exequerentur, habentes de | |
| 13798 Deo fiduciam. Et ad hoc melius observandum, instituit quod, | |
| 13799 imminente proelio, sacerdos eos confortaret, promittendo auxilium | |
| 13800 Dei. Tertio, mandavit ut impedimenta proelii removerentur, | |
| 13801 remittendo quosdam ad domum, qui possent impedimenta praestare. | |
| 13802 Quarto, instituit ut victoria moderate uterentur, parcendo | |
| 13803 mulieribus et parvulis, et etiam ligna fructifera regionis non | |
| 13804 incidendo.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A3-p11"> | |
| 13805 <b>Reply to Objection 1:</b> The Law excluded the men of no nation from the worship of God and from things pertaining to the welfare of the soul: for | |
| 13806 it is written ( | |
| 13807 <a class="scripRef" id="FS_Q105_A3-p11.1" href="./asv.html#Exod.12.48" target="asv">Ex. 12:48</a>): "If any stranger be willing to dwell among you, and to keep the Phase of the Lord; all his males shall first be circumcised, | |
| 13808 and then shall he celebrate it according to the manner, and he shall be as that which is born in the land." But in temporal | |
| 13809 matters concerning the public life of | |
| 13810 the people, admission was not granted to everyone at once, for the reason given above: but to some, i.e. the Egyptians and | |
| 13811 Idumeans, in the third generation; while others were excluded in perpetuity, in detestation of their past offense, i.e. the | |
| 13812 peoples of Moab, Ammon, and Amalec. For just as one man is punished for a sin committed by him, in order that others seeing | |
| 13813 this may be deterred and refrain from sinning; so too may one nation or city be punished for a crime, that others may refrain | |
| 13814 from similar crimes. | |
| 13815 </p><p id="FS_Q105_A3-p12"> Nevertheless it was possible by dispensation for a man to be admitted to citizenship on account of some act of virtue: thus | |
| 13816 it is related ( | |
| 13817 <a class="scripRef" id="FS_Q105_A3-p12.1" href="./asv.html#Jdt.14.6" target="asv">Judith 14:6</a>) that Achior, the captain of the children of Ammon, "was joined to the people of Israel, with all the succession of his kindred." | |
| 13818 The same applies to Ruth the Moabite who was "a virtuous woman" ( | |
| 13819 <a class="scripRef" id="FS_Q105_A3-p12.2" href="./asv.html#Ruth.3.11" target="asv">Ruth 3:11</a>): although it may be said that this prohibition regarded men and not women, who are not competent to be | |
| 13820 citizens absolutely speaking. | |
| 13821 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 ad 1"><a name="38222" shape="rect"><span class="ref">[38222] Iª-IIae q. 105 a. 3 ad 1</span></a> Ad primum | |
| 13822 ergo dicendum quod homines nullius gentis exclusit lex a cultu Dei | |
| 13823 et ab his quae pertinent ad animae salutem, dicitur enim Exod. XII, | |
| 13824 <i>si quis peregrinorum in vestram voluerit transire coloniam, et | |
| 13825 facere phase domini; circumcidetur prius omne masculinum eius, et | |
| 13826 tunc rite celebrabit, eritque simul sicut indigena terrae</i>. Sed | |
| 13827 in temporalibus, quantum ad ea quae pertinebant ad communitatem | |
| 13828 populi, non statim quilibet admittebatur, ratione supra dicta, sed | |
| 13829 quidam in tertia generatione, scilicet Aegyptii et Idumaei; alii | |
| 13830 vero perpetuo excludebantur, in detestationem culpae praeteritae, | |
| 13831 sicut Moabitae et Ammonitae et Amalecitae. Sicut enim punitur unus | |
| 13832 homo propter peccatum quod commisit, ut alii videntes timeant et | |
| 13833 peccare desistant; ita etiam propter aliquod peccatum gens vel | |
| 13834 civitas potest puniri, ut alii a simili peccato abstineant. Poterat | |
| 13835 tamen dispensative aliquis in collegium populi admitti propter | |
| 13836 aliquem virtutis actum, sicut Iudith XIV dicitur quod Achior, dux | |
| 13837 filiorum Ammon, <i>appositus est ad populum Israel, et omnis | |
| 13838 successio generis eius</i>. Et similiter Ruth Moabitis, quae mulier | |
| 13839 virtutis erat. Licet possit dici quod illa prohibitio extendebatur | |
| 13840 ad viros, non ad mulieres, quibus non competit simpliciter esse | |
| 13841 cives.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p13"> | |
| 13842 <b>Reply to Objection 2:</b> As the Philosopher says (Polit. iii, 3), a man is said to be a citizen in two ways: first, simply; secondly, in a restricted | |
| 13843 sense. A man is a citizen simply if he has all the rights of citizenship, for instance, the right of debating or voting in | |
| 13844 the popular assembly. On the other hand, any man may be called citizen, only in a restricted sense, if he dwells within the | |
| 13845 state, even common people or children or old men, who are not fit to enjoy power in | |
| 13846 matters pertaining to the common weal. For this reason bastards, by reason of their base origin, were excluded from the "ecclesia," | |
| 13847 i.e. from the popular assembly, down to the tenth generation. The same applies to eunuchs, who were not competent to receive | |
| 13848 the honor due to a father, especially among the Jews, where the divine worship was continued through carnal generation: for | |
| 13849 even among the heathens, those who had many children were marked with special honor, as the Philosopher remarks | |
| 13850 (Polit. ii, 6). Nevertheless, in matters pertaining to the grace of God, eunuchs were not discriminated from others, as neither | |
| 13851 were strangers, as already stated: for it is written ( | |
| 13852 <a class="scripRef" id="FS_Q105_A3-p13.1" href="./asv.html#Isa.56.3" target="asv">Isa. 56:3</a>): "Let not the son of the stranger that adhereth to the Lord speak, saying: The Lord will divide and separate me from His | |
| 13853 people. And let not the eunuch say: Behold I am a dry tree." | |
| 13854 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 ad 2"><a name="38223" shape="rect"><span class="ref">[38223] Iª-IIae q. 105 a. 3 ad 2</span></a> Ad secundum | |
| 13855 dicendum quod, sicut philosophus dicit, in III Polit., dupliciter | |
| 13856 aliquis dicitur esse civis, uno modo, simpliciter; et alio modo, | |
| 13857 secundum quid. Simpliciter quidem civis est qui potest agere ea | |
| 13858 quae sunt civium, puta dare consilium vel iudicium in populo. | |
| 13859 Secundum quid autem civis dici potest quicumque civitatem | |
| 13860 inhabitat, etiam viles personae et pueri et senes, qui non sunt | |
| 13861 idonei ad hoc quod habeant potestatem in his quae pertinent ad | |
| 13862 commune. Ideo ergo spurii, propter vilitatem originis, | |
| 13863 excludebantur ab Ecclesia, idest a collegio populi, usque ad | |
| 13864 decimam generationem. Et similiter eunuchi, quibus non poterat | |
| 13865 competere honor qui patribus debebatur, et praecipue in populo | |
| 13866 Iudaeorum, in quo Dei cultus conservabatur per carnis generationem, | |
| 13867 nam etiam apud gentiles, qui multos filios genuerant, aliquo | |
| 13868 insigni honore donabantur, sicut philosophus dicit, in II Polit. | |
| 13869 Tamen quantum ad ea quae ad gratiam Dei pertinent, eunuchi ab aliis | |
| 13870 non separabantur, sicut nec advenae, ut dictum est, dicitur enim | |
| 13871 Isaiae LVI, <i>non dicat filius advenae qui adhaeret domino, | |
| 13872 dicens, separatione dividet me dominus a populo suo. Et non dicat | |
| 13873 eunuchus, ecce ego lignum aridum</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p14"> | |
| 13874 <b>Reply to Objection 3:</b> It was not the intention of the Law to sanction the acceptance of usury from strangers, but only to tolerate it on account | |
| 13875 of the proneness of the Jews to avarice; and in order to promote an amicable feeling towards those out of whom they made a | |
| 13876 profit. | |
| 13877 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 ad 3"><a name="38224" shape="rect"><span class="ref">[38224] Iª-IIae q. 105 a. 3 ad 3</span></a> Ad tertium | |
| 13878 dicendum quod accipere usuras ab alienis non erat secundum | |
| 13879 intentionem legis, sed ex quadam permissione, propter pronitatem | |
| 13880 Iudaeorum ad avaritiam; et ut magis pacifice se haberent ad | |
| 13881 extraneos, a quibus lucrabantur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p15"> | |
| 13882 <b>Reply to Objection 4:</b> A distinction was observed with regard to hostile cities. For some of them were far distant, and were not among those which | |
| 13883 had been promised to them. When they had taken these cities, they killed all the men who had fought against God's people; | |
| 13884 whereas the women and children were spared. But in the neighboring cities which had been promised to them, all were ordered | |
| 13885 to be slain, on account of their former crimes, to punish which God sent the | |
| 13886 Israelites as executor of Divine justice: for it is written ( | |
| 13887 <a class="scripRef" id="FS_Q105_A3-p15.1" href="./asv.html#Deut.9.5" target="asv">Dt. 9:5</a>) "because they have done wickedly, they are destroyed at thy coming in." The fruit-trees were commanded to be left untouched, | |
| 13888 for the use of the people themselves, to whom the city with its territory was destined to be subjected. | |
| 13889 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 ad 4"><a name="38225" shape="rect"><span class="ref">[38225] Iª-IIae q. 105 a. 3 ad 4</span></a> Ad quartum | |
| 13890 dicendum quod circa civitates hostium quaedam distinctio | |
| 13891 adhibebatur. Quaedam enim erant remotae, non de numero illarum | |
| 13892 urbium quae eis erant repromissae, et in talibus urbibus expugnatis | |
| 13893 occidebantur masculi, qui pugnaverant contra populum Dei; | |
| 13894 mulieribus autem et infantibus parcebatur. Sed in civitatibus | |
| 13895 vicinis, quae erant eis repromissae omnes mandabantur interfici, | |
| 13896 propter iniquitates eorum priores, ad quas puniendas dominus | |
| 13897 populum Israel quasi divinae iustitiae executorem mittebat, dicitur | |
| 13898 enim Deut. IX, <i>quia illae egerunt impie, introeunte te deletae | |
| 13899 sunt</i>. Ligna autem fructifera mandabantur reservari propter | |
| 13900 utilitatem ipsius populi, cuius ditioni civitas et eius territorium | |
| 13901 erat subiiciendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p16"> | |
| 13902 <b>Reply to Objection 5:</b> The builder of a new house, the planter of a vineyard, the newly married husband, were excluded from fighting, for two reasons. | |
| 13903 First, because man is wont to give all his affection to those things which he has lately acquired, or is on the point of having, | |
| 13904 and consequently he is apt to dread the loss of these above other things. Wherefore it was likely enough that on account of | |
| 13905 this affection they would fear death all the more, and be so much the less | |
| 13906 brave in battle. Secondly, because, as the Philosopher says (Phys. ii, 5), "it is a misfortune for a man if he is prevented | |
| 13907 from obtaining something good when it is within his grasp." And so lest the surviving relations should be the more grieved | |
| 13908 at the death of these men who had not entered into the possession of the good things prepared for them; and also lest the | |
| 13909 people should be horror-stricken at the sight of their misfortune: these men were taken away from the danger of death by being | |
| 13910 removed from the battle. | |
| 13911 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 ad 5"><a name="38226" shape="rect"><span class="ref">[38226] Iª-IIae q. 105 a. 3 ad 5</span></a> Ad quintum | |
| 13912 dicendum quod novus aedificator domus, aut plantator vineae, vel | |
| 13913 desponsator uxoris, excludebatur a proelio propter duo. Primo | |
| 13914 quidem, quia ea quae homo de novo habet, vel statim paratus est ad | |
| 13915 habendum, magis solet amare, et per consequens eorum amissionem | |
| 13916 timere. Unde probabile erat quod ex tali amore magis mortem | |
| 13917 timerent, et sic minus fortes essent ad pugnandum. Secundo quia, | |
| 13918 sicut philosophus dicit, in II Physic., <i>infortunium videtur | |
| 13919 quando aliquis appropinquat ad aliquod bonum habendum, si postea | |
| 13920 impediatur ab illo</i>. Et ideo ne propinqui remanentes magis | |
| 13921 contristarentur de morte talium, qui bonis sibi paratis potiti non | |
| 13922 fuerunt; et etiam populus, considerans hoc, horreret; huiusmodi | |
| 13923 homines a mortis periculo sunt sequestrati per subtractionem a | |
| 13924 proelio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A3-p17"> | |
| 13925 <b>Reply to Objection 6:</b> The timid were sent back home, not that they might be the gainers thereby; but lest the people might be the losers by their | |
| 13926 presence, since their timidity and flight might cause others to be afraid and run away. | |
| 13927 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 3 ad 6"><a name="38227" shape="rect"><span class="ref">[38227] Iª-IIae q. 105 a. 3 ad 6</span></a> Ad sextum | |
| 13928 dicendum quod timidi remittebantur ad domum, non ut ipsi ex hoc | |
| 13929 commodum consequerentur; sed ne populus ex eorum praesentia | |
| 13930 incommodum consequeretur, dum per eorum timorem et fugam etiam alii | |
| 13931 ad timendum et fugiendum provocarentur.</p></div></div></div><div id="FS_Q105_A4" class="div4"><h4 id="FS_Q105_A4-p0.1">Q. 105. A. 4. Whether the Old Law set forth suitable precepts about the members of the household?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p2"> | |
| 13932 <b>Objection 1:</b> It would seem that the Old Law set forth unsuitable precepts about the members of the household. For a slave "is in every | |
| 13933 respect his master's property," as the Philosopher states (Polit. i, 2). But that which is a man's property should be his | |
| 13934 always. Therefore it was unfitting for the Law to command ( | |
| 13935 <a class="scripRef" id="FS_Q105_A4-p2.1" href="./asv.html#Exod.21.2" target="asv">Ex. 21:2</a>) that slaves should "go out free" in the seventh year. | |
| 13936 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 1"><a name="38228" shape="rect"><span class="ref">[38228] Iª-IIae q. 105 a. 4 arg. 1</span></a> Ad quartum | |
| 13937 sic proceditur. Videtur quod inconvenienter lex vetus praecepta | |
| 13938 ediderit circa personas domesticas. Servus enim id quod est, domini | |
| 13939 est, ut philosophus dicit, in I Polit. Sed id quod est alicuius, | |
| 13940 perpetuo eius esse debet. Ergo inconvenienter lex mandavit Exod. | |
| 13941 XXI, quod servi septimo anno liberi abscederent.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p3"> | |
| 13942 <b>Objection 2:</b> Further, a slave is his master's property, just as an animal, e.g. an ass or an ox. But it is commanded ( | |
| 13943 <a class="scripRef" id="FS_Q105_A4-p3.1" href="./asv.html#Deut.22.1" target="asv">Dt. 22:1-3</a>) with regard to animals, that they should be brought back to the owner if they be found going astray. Therefore it was unsuitably | |
| 13944 commanded ( | |
| 13945 <a class="scripRef" id="FS_Q105_A4-p3.2" href="./asv.html#Deut.23.15" target="asv">Dt. 23:15</a>): "Thou shalt not deliver to his master the servant that is fled to thee." | |
| 13946 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 2"><a name="38229" shape="rect"><span class="ref">[38229] Iª-IIae q. 105 a. 4 arg. 2</span></a> Praeterea, | |
| 13947 sicut animal aliquod, ut asinus aut bos, est possessio domini, ita | |
| 13948 etiam servus. Sed de animalibus praecipitur Deut. XXII, quod | |
| 13949 restituantur dominis suis, si errare inveniantur. Inconvenienter | |
| 13950 ergo mandatur Deut. XXIII, <i>non tradas servum domino suo, qui ad | |
| 13951 te confugerit</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p4"> | |
| 13952 <b>Objection 3:</b> Further, the Divine Law should encourage mercy more even than the human law. But according to human laws those who ill-treat | |
| 13953 their servants and maidservants are severely punished: and the worse treatment of all seems to be that which results in death. | |
| 13954 Therefore it is unfittingly commanded ( | |
| 13955 <a class="scripRef" id="FS_Q105_A4-p4.1" href="./asv.html#Exod.21.20" target="asv">Ex. 21:20,21</a>) that "he that striketh his bondman or bondwoman with a rod, and they die under his hands . . . if the party remain alive | |
| 13956 a day . . . he | |
| 13957 shall not be subject to the punishment, because it is his money." | |
| 13958 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 3"><a name="38230" shape="rect"><span class="ref">[38230] Iª-IIae q. 105 a. 4 arg. 3</span></a> Praeterea, | |
| 13959 lex divina debet magis ad misericordiam provocare quam etiam lex | |
| 13960 humana. Sed secundum leges humanas graviter puniuntur qui nimis | |
| 13961 aspere affligunt servos aut ancillas. Asperrima autem videtur esse | |
| 13962 afflictio ex qua sequitur mors. Inconvenienter igitur statuitur | |
| 13963 Exod. XXI, quod <i>qui percusserit servum suum vel ancillam virga, | |
| 13964 si uno die supervixerit, non subiacebit poenae, quia pecunia illius | |
| 13965 est</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p5"> | |
| 13966 <b>Objection 4:</b> Further, the dominion of a master over his slave differs from that of the father over his son (Polit. i, 3). But the dominion | |
| 13967 of master over slave gives the former the right to sell his servant or maidservant. Therefore it was unfitting for the Law | |
| 13968 to allow a man to sell his daughter to be a servant or handmaid ( | |
| 13969 <a class="scripRef" id="FS_Q105_A4-p5.1" href="./asv.html#Exod.21.7" target="asv">Ex. 21:7</a>). | |
| 13970 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 4"><a name="38231" shape="rect"><span class="ref">[38231] Iª-IIae q. 105 a. 4 arg. 4</span></a> Praeterea, | |
| 13971 alius est principatus domini ad servum, et patris ad filium, ut | |
| 13972 dicitur in I et III Polit. Sed hoc ad principatum domini ad servum | |
| 13973 pertinet, ut aliquis servum vel ancillam vendere possit. | |
| 13974 Inconvenienter igitur lex permisit quod aliquis venderet filiam | |
| 13975 suam in famulam vel ancillam.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p6"> | |
| 13976 <b>Objection 5:</b> Further, a father has power over his son. But he who has power over the sinner has the right to punish him for his offenses. | |
| 13977 Therefore it is unfittingly commanded ( | |
| 13978 <a class="scripRef" id="FS_Q105_A4-p6.1" href="./asv.html#Deut.21.18" target="asv">Dt. 21:18, </a> seqq.) that a father should bring his son to the ancients of the city for punishment. | |
| 13979 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 5"><a name="38232" shape="rect"><span class="ref">[38232] Iª-IIae q. 105 a. 4 arg. 5</span></a> Praeterea, | |
| 13980 pater habet sui filii potestatem. Sed eius est punire excessus, qui | |
| 13981 habet potestatem super peccantem. Inconvenienter igitur mandatur | |
| 13982 Deut. XXI, quod pater ducat filium ad seniores civitatis | |
| 13983 puniendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p7"> | |
| 13984 <b>Objection 6:</b> Further, the Lord forbade them ( | |
| 13985 <a class="scripRef" id="FS_Q105_A4-p7.1" href="./asv.html#Deut.7.3" target="asv">Dt. 7:3, </a> seqq.) to make marriages with strange nations; and commanded the dissolution of such as had been contracted ( | |
| 13986 <a class="scripRef" id="FS_Q105_A4-p7.2" href="./asv.html#iEsd.10" target="asv">1 Esdras 10</a>). Therefore it was unfitting to allow them to marry captive women from strange nations ( | |
| 13987 <a class="scripRef" id="FS_Q105_A4-p7.3" href="./asv.html#Deut.21.10" target="asv">Dt. 21:10, </a> seqq.). | |
| 13988 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 6"><a name="38233" shape="rect"><span class="ref">[38233] Iª-IIae q. 105 a. 4 arg. 6</span></a> Praeterea, | |
| 13989 dominus prohibuit, Deut. VII, ut cum alienigenis non sociarent | |
| 13990 coniugia; et coniuncta etiam separarentur, ut patet I Esdrae X. | |
| 13991 Inconvenienter igitur Deut. XXI conceditur eis ut captivas | |
| 13992 alienigenarum ducere possint uxores.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p8"> | |
| 13993 <b>Objection 7:</b> Further, the Lord forbade them to marry within certain degrees of consanguinity and affinity, according to | |
| 13994 <a class="scripRef" id="FS_Q105_A4-p8.1" href="./asv.html#Lev.18" target="asv">Lev. 18</a>. Therefore it was unsuitably commanded ( | |
| 13995 <a class="scripRef" id="FS_Q105_A4-p8.2" href="./asv.html#Deut.25.5" target="asv">Dt. 25:5</a>) that if any man died without issue, his brother should marry his wife. | |
| 13996 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 7"><a name="38234" shape="rect"><span class="ref">[38234] Iª-IIae q. 105 a. 4 arg. 7</span></a> Praeterea, | |
| 13997 dominus in uxoribus ducendis quosdam consanguinitatis et | |
| 13998 affinitatis gradus praecepit esse vitandos, ut patet Lev. XVIII. | |
| 13999 Inconvenienter igitur mandatur Deut. XXV, quod si aliquis esset | |
| 14000 mortuus absque liberis, uxorem ipsius frater eius acciperet.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p9"> | |
| 14001 <b>Objection 8:</b> Further, as there is the greatest familiarity between man and wife, so should there be the staunchest fidelity. But this | |
| 14002 is impossible if the marriage bond can be sundered. Therefore it was unfitting for the Lord to allow ( | |
| 14003 <a class="scripRef" id="FS_Q105_A4-p9.1" href="./asv.html#Deut.24.1" target="asv">Dt. 24:1-4</a>) a man to put his wife away, by writing a bill of divorce; and besides, that he could not take her again to wife. | |
| 14004 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 8"><a name="38235" shape="rect"><span class="ref">[38235] Iª-IIae q. 105 a. 4 arg. 8</span></a> Praeterea, | |
| 14005 inter virum et uxorem, sicut est maxima familiaritas, ita debet | |
| 14006 esse firmissima fides. Sed hoc non potest esse, si matrimonium | |
| 14007 dissolubile fuerit. Inconvenienter igitur dominus permisit, Deut. | |
| 14008 XXIV, quod aliquis posset uxorem dimittere, scripto libello | |
| 14009 repudii; et quod etiam ulterius eam recuperare non posset.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p10"> | |
| 14010 <b>Objection 9:</b> Further, just as a wife can be faithless to her husband, so can a slave be to his master, and a son to his father. But the | |
| 14011 Law did not command any sacrifice to be offered in order to investigate the injury done by a servant to his master, or by | |
| 14012 a son to his father. Therefore it seems to have been superfluous for the Law to prescribe the "sacrifice of jealousy" in order | |
| 14013 to investigate a wife's adultery ( | |
| 14014 <a class="scripRef" id="FS_Q105_A4-p10.1" href="./asv.html#Num.5.12" target="asv">Num. 5:12, </a> seqq.). Consequently it | |
| 14015 seems that the Law put forth unsuitable judicial precepts about the members of the household. | |
| 14016 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 arg. 9"><a name="38236" shape="rect"><span class="ref">[38236] Iª-IIae q. 105 a. 4 arg. 9</span></a> Praeterea, | |
| 14017 sicut uxor potest frangere fidem marito, ita etiam servus domino, | |
| 14018 et filius patri. Sed ad investigandam iniuriam servi in dominum, | |
| 14019 vel filii in patrem, non est institutum in lege aliquod | |
| 14020 sacrificium. Superflue igitur videtur institui sacrificium | |
| 14021 zelotypiae ad investigandum uxoris adulterium, Num. V. Sic igitur | |
| 14022 inconvenienter videntur esse tradita in lege praecepta iudicialia | |
| 14023 circa personas domesticas.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p11"> | |
| 14024 <b>On the contrary,</b> It is written ( | |
| 14025 <a class="scripRef" id="FS_Q105_A4-p11.1" href="./asv.html#Ps.18.10" target="asv">Ps. 18:10</a>): "The judgments of the Lord are true, justified in themselves." | |
| 14026 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 s. c."><a name="38237" shape="rect"><span class="ref">[38237] Iª-IIae q. 105 a. 4 s. c.</span></a> Sed contra | |
| 14027 est quod dicitur in Psalmo XVIII, <i>iudicia domini vera, | |
| 14028 iustificata in semetipsa</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q105_A4-p12"> | |
| 14029 <b>I answer that,</b> The mutual relations of the members of a household regard everyday actions directed to the necessities of life, as the Philosopher | |
| 14030 states (Polit. i, 1). Now the preservation of man's life may be considered from two points of view. First, from the point | |
| 14031 of view of the individual, i.e. in so far as man preserves his individuality: and for the purpose of the preservation of life, | |
| 14032 considered from this standpoint, man has at his service external goods, by means | |
| 14033 of which he provides himself with food and clothing and other such necessaries of life: in the handling of which he has need | |
| 14034 of servants. Secondly man's life is preserved from the point of view of the species, by means of generation, for which purpose | |
| 14035 man needs a wife, that she may bear him children. Accordingly the mutual relations of the members of a household admit of | |
| 14036 a threefold combination: viz. those of master and servant, those of husband and wife, and those of father and son: and in | |
| 14037 respect of all these relationships the Old Law contained fitting precepts. Thus, with regard to servants, it commanded them | |
| 14038 to be treated with moderation---both as to their work, lest, to wit, they should be burdened with excessive labor, wherefore | |
| 14039 the Lord commanded ( | |
| 14040 <a class="scripRef" id="FS_Q105_A4-p12.1" href="./asv.html#Deut.5.14" target="asv">Dt. 5:14</a>) that on the Sabbath day "thy manservant and thy maidservant" should "rest even as thyself"---and also as to the infliction | |
| 14041 of punishment, for it ordered those who maimed their servants, to set them | |
| 14042 free ( | |
| 14043 <a class="scripRef" id="FS_Q105_A4-p12.2" href="./asv.html#Exod.21.26" target="asv">Ex. 21:26,27</a>). Similar provision was made in favor of a maidservant when married to anyone ( | |
| 14044 <a class="scripRef" id="FS_Q105_A4-p12.3" href="./asv.html#Exod.21.7" target="asv">Ex. 21:7, </a> seqq.). Moreover, with regard to those servants in particular who were taken from among the people, the Law prescribed that | |
| 14045 they should go out free in the seventh year taking whatever they brought with them, even their clothes ( | |
| 14046 <a class="scripRef" id="FS_Q105_A4-p12.4" href="./asv.html#Exod.21.2" target="asv">Ex. 21:2, </a> seqq.): and furthermore it was commanded ( | |
| 14047 <a class="scripRef" id="FS_Q105_A4-p12.5" href="./asv.html#Deut.15.13" target="asv">Dt. 15:13</a>) that they should | |
| 14048 be given provision for the journey. | |
| 14049 </p><p id="FS_Q105_A4-p13"> With regard to wives the Law made certain prescriptions as to those who were to be taken in marriage: for instance, that | |
| 14050 they should marry a wife from their own tribe ( | |
| 14051 <a class="scripRef" id="FS_Q105_A4-p13.1" href="./asv.html#Num.36.6" target="asv">Num. 36:6</a>): and this lest confusion should ensue in the property of various tribes. Also that a man should marry the wife of his deceased | |
| 14052 brother when the latter died without issue, as prescribed in | |
| 14053 <a class="scripRef" id="FS_Q105_A4-p13.2" href="./asv.html#Deut.25.5" target="asv"> Dt. 25:5,6</a>: and this in order that he who could not have successors | |
| 14054 according to carnal origin, might at least have them by a kind of adoption, and that thus the deceased might not be entirely | |
| 14055 forgotten. It also forbade them to marry certain women; to wit, women of strange nations, through fear of their losing their | |
| 14056 faith; and those of their near kindred, on account of the natural respect due to them. Furthermore it prescribed in what way | |
| 14057 wives were to be treated after marriage. To wit, that they should not be slandered without grave reason: wherefore it | |
| 14058 ordered punishment to be inflicted on the man who falsely accused his wife of a crime ( | |
| 14059 <a class="scripRef" id="FS_Q105_A4-p13.3" href="./asv.html#Deut.22.13" target="asv">Dt. 22:13, </a> seqq.). Also that a man's hatred of his wife should not be detrimental to his son ( | |
| 14060 <a class="scripRef" id="FS_Q105_A4-p13.4" href="./asv.html#Deut.21.15" target="asv">Dt. 21:15, </a> seqq.). Again, that a man should not ill-use his wife through hatred of her, but rather that he should write a bill of divorce | |
| 14061 and send her away ( | |
| 14062 <a class="scripRef" id="FS_Q105_A4-p13.5" href="./asv.html#Deut.24.1" target="asv">Dt. 24:1</a>). Furthermore, in order to foster conjugal love from the very outset, it was prescribed | |
| 14063 that no public duties should be laid on a recently married man, so that he might be free to rejoice with his wife. | |
| 14064 </p><p id="FS_Q105_A4-p14"> With regard to children, the Law commanded parents to educate them by instructing them in the faith: hence it is written | |
| 14065 ( | |
| 14066 <a class="scripRef" id="FS_Q105_A4-p14.1" href="./asv.html#Exod.12.26" target="asv">Ex. 12:26, </a> seqq.): "When your children shall say to you: What is the meaning of this service? You shall say to them: It is the victim | |
| 14067 of the passage of the Lord." Moreover, they are commanded to teach them the rules of right conduct: wherefore it is written | |
| 14068 ( | |
| 14069 <a class="scripRef" id="FS_Q105_A4-p14.2" href="./asv.html#Deut.21.20" target="asv">Dt. 21:20</a>) that the parents had to say: "He slighteth | |
| 14070 hearing our admonitions, he giveth himself to revelling and to debauchery." | |
| 14071 </p></div></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 co."><a name="38238" shape="rect"><span class="ref">[38238] Iª-IIae q. 105 a. 4 co.</span></a> Respondeo | |
| 14072 dicendum quod communio domesticarum personarum ad invicem, ut | |
| 14073 philosophus dicit, in I Polit., est secundum quotidianos actus qui | |
| 14074 ordinantur ad necessitatem vitae. Vita autem hominis conservatur | |
| 14075 dupliciter. Uno modo, quantum ad individuum, prout scilicet homo | |
| 14076 idem numero vivit, et ad talem vitae conservationem opitulantur | |
| 14077 homini exteriora bona, ex quibus homo habet victum et vestitum et | |
| 14078 alia huiusmodi necessaria vitae; in quibus administrandis indiget | |
| 14079 homo servis. Alio modo conservatur vita hominis secundum speciem | |
| 14080 per generationem, ad quam indiget homo uxore, ut ex ea generet | |
| 14081 filium. Sic igitur in domestica communione sunt tres combinationes, | |
| 14082 scilicet domini ad servum, viri ad uxorem, patris ad filium. Et | |
| 14083 quantum ad omnia ista lex vetus convenientia praecepta tradidit. | |
| 14084 Nam quantum ad servos, instituit ut modeste tractarentur et quantum | |
| 14085 ad labores, ne scilicet immoderatis laboribus affligerentur, unde | |
| 14086 Deut. V, dominus mandavit ut in die sabbati requiesceret servus et | |
| 14087 ancilla tua sicut et tu, et iterum quantum ad poenas infligendas, | |
| 14088 imposuit enim poenam mutilatoribus servorum ut dimitterent eos | |
| 14089 liberos, sicut habetur Exod. XXI. Et simile etiam statuit in | |
| 14090 ancilla quam in uxorem aliquis duxerit. Statuit etiam specialiter | |
| 14091 circa servos qui erant ex populo, ut septimo anno liberi | |
| 14092 egrederentur cum omnibus quae apportaverant, etiam vestimentis, ut | |
| 14093 habetur Exod. XXI. Mandatur etiam insuper Deut. XV, ut ei detur | |
| 14094 viaticum. Circa uxores vero, statuitur in lege quantum ad uxores | |
| 14095 ducendas. Ut scilicet ducant uxores suae tribus, sicut habetur Num. | |
| 14096 ult., et hoc ideo, ne sortes tribuum confundantur. Et quod aliquis | |
| 14097 in uxorem ducat uxorem fratris defuncti sine liberis, ut habetur | |
| 14098 Deut. XXV, et hoc ideo, ut ille qui non potuit habere successores | |
| 14099 secundum carnis originem, saltem habeat per quandam adoptionem, et | |
| 14100 sic non totaliter memoria defuncti deleretur. Prohibuit etiam | |
| 14101 quasdam personas ne in coniugium ducerentur, scilicet alienigenas, | |
| 14102 propter periculum seductionis; et propinquas, propter reverentiam | |
| 14103 naturalem quae eis debetur. Statuit etiam qualiter uxores iam | |
| 14104 ductae tractari deberent. Ut scilicet non leviter infamarentur, | |
| 14105 unde mandatur puniri ille qui falso crimen imponit uxori, ut | |
| 14106 habetur Deut. XXII. Et quod etiam propter uxoris odium filius | |
| 14107 detrimentum non pateretur, ut habetur Deut. XXI. Et etiam quod, | |
| 14108 propter odium uxorem non affligeret, sed potius, scripto libello, | |
| 14109 eam dimitteret, ut patet Deut. XXIV. Et ut etiam maior dilectio | |
| 14110 inter coniuges a principio contrahatur, praecipitur quod, cum | |
| 14111 aliquis nuper uxorem acceperit, nihil ei publicae necessitatis | |
| 14112 iniungatur, ut libere possit laetari cum uxore sua. Circa filios | |
| 14113 autem, instituit ut patres eis disciplinam adhiberent, instruendo | |
| 14114 eos in fide, unde habetur Exod. XII, <i>cum dixerint vobis filii | |
| 14115 vestri, quae est ista religio? Dicetis eis, victima transitus | |
| 14116 domini est</i>. Et quod etiam instruerent eos in moribus, unde | |
| 14117 dicitur Deut. XXI, quod patres dicere debent, <i>monita nostra | |
| 14118 audire contemnit, commessationibus vacat et luxuriae atque | |
| 14119 conviviis</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p15"> | |
| 14120 <b>Reply to Objection 1:</b> As the children of Israel had been delivered by the Lord from slavery, and for this reason were bound to the service of God, | |
| 14121 He did not wish them to be slaves in perpetuity. Hence it is written ( | |
| 14122 <a class="scripRef" id="FS_Q105_A4-p15.1" href="./asv.html#Lev.25.39" target="asv">Lev. 25:39</a>, seqq.): "If thy brother, constrained by poverty, sell himself to thee, thou shalt not oppress him with the service of bondservants: | |
| 14123 but he shall be as a hireling and a sojourner . . . for they are My servants, and I brought them out of the land of | |
| 14124 Egypt: let them not be sold as bondmen": and consequently, since they were slaves, not absolutely but in a restricted sense, | |
| 14125 after a lapse of time they were set free. | |
| 14126 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 1"><a name="38239" shape="rect"><span class="ref">[38239] Iª-IIae q. 105 a. 4 ad 1</span></a> Ad primum | |
| 14127 ergo dicendum quod, quia filii Israel erant a domino de servitute | |
| 14128 liberati, et per hoc divinae servituti addicti, noluit dominus ut | |
| 14129 in perpetuum servi essent. Unde dicitur Lev. XXV, <i>si paupertate | |
| 14130 compulsus vendiderit se tibi frater tuus, non eum opprimes | |
| 14131 servitute famulorum, sed quasi mercenarius et colonus erit. Mei | |
| 14132 enim sunt servi, et ego eduxi eos de terra Aegypti, non veneant | |
| 14133 conditione servorum</i>. Et ideo, quia simpliciter servi non erant, | |
| 14134 sed secundum quid, finito tempore, dimittebantur liberi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p16"> | |
| 14135 <b>Reply to Objection 2:</b> This commandment is to be understood as referring to a servant whom his master seeks to kill, or to help him in committing | |
| 14136 some sin. | |
| 14137 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 2"><a name="38240" shape="rect"><span class="ref">[38240] Iª-IIae q. 105 a. 4 ad 2</span></a> Ad secundum | |
| 14138 dicendum quod mandatum illud intelligitur de servo qui a domino | |
| 14139 quaeritur ad occidendum, vel ad aliquod peccati ministerium.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p17"> | |
| 14140 <b>Reply to Objection 3:</b> With regard to the ill-treatment of servants, the Law seems to have taken into consideration whether it was certain or not: | |
| 14141 since if it were certain, the Law fixed a penalty: for maiming, the penalty was forfeiture of the servant, who was ordered | |
| 14142 to be given his liberty: while for slaying, the punishment was that of a murderer, when the slave died under the blow of his | |
| 14143 master. If, however, the hurt was not certain, but only probable, the Law did not | |
| 14144 impose any penalty as regards a man's own servant: for instance if the servant did not die at once after being struck, but | |
| 14145 after some days: for it would be uncertain whether he died as a result of the blows he received. For when a man struck a free | |
| 14146 man, yet so that he did not die at once, but "walked abroad again upon his staff," he that struck him was quit of murder, | |
| 14147 even though afterwards he died. Nevertheless he was bound to pay the doctor's fees incurred by the victim of his assault. | |
| 14148 But | |
| 14149 this was not the case if a man killed his own servant: because whatever the servant had, even his very person, was the property | |
| 14150 of his master. Hence the reason for his not being subject to a pecuniary penalty is set down as being "because it is his money." | |
| 14151 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 3"><a name="38241" shape="rect"><span class="ref">[38241] Iª-IIae q. 105 a. 4 ad 3</span></a> Ad tertium | |
| 14152 dicendum quod circa laesiones servis illatas, lex considerasse | |
| 14153 videtur utrum sit certa vel incerta. Si enim laesio certa esset, | |
| 14154 lex poenam adhibuit, pro mutilatione quidem, amissionem servi qui | |
| 14155 mandabatur libertati donandus; pro morte autem, homicidii poenam, | |
| 14156 cum servus in manu domini verberantis moreretur. Si vero laesio non | |
| 14157 esset certa, sed aliquam apparentiam haberet, lex nullam poenam | |
| 14158 infligebat in proprio servo, puta cum percussus servus non statim | |
| 14159 moriebatur, sed post aliquos dies. Incertum enim erat utrum ex | |
| 14160 percussione mortuus esset. Quia si percussisset liberum hominem, | |
| 14161 ita tamen quod statim non moreretur, sed super baculum suum | |
| 14162 ambularet, non erat homicidii reus qui percusserat, etiam si postea | |
| 14163 moreretur. Tenebatur tamen ad impensas solvendas quas percussus in | |
| 14164 medicos fecerat. Sed hoc in servo proprio locum non habebat, quia | |
| 14165 quidquid servus habebat, et etiam ipsa persona servi, erat quaedam | |
| 14166 possessio domini. Et ideo pro causa assignatur quare non subiaceat | |
| 14167 poenae pecuniariae, quia pecunia illius est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p18"> | |
| 14168 <b>Reply to Objection 4:</b> As stated above (ad 1), no Jew could own a Jew as a slave absolutely: but only in a restricted sense, as a hireling for a | |
| 14169 fixed time. And in this way the Law permitted that through stress of poverty a man might sell his son or daughter. This is | |
| 14170 shown by the very words of the Law, where we read: "If any man sell his daughter to be a servant, she shall not go out as | |
| 14171 bondwomen are wont to go out." Moreover, in this way a man might sell not only his son, | |
| 14172 but even himself, rather as a hireling than as a slave, according to | |
| 14173 <a class="scripRef" id="FS_Q105_A4-p18.1" href="./asv.html#Lev.25.39" target="asv"> Lev. 25:39,40</a>: "If thy brother, constrained by poverty, sell himself to thee, thou shalt not oppress him with the service of bondservants: | |
| 14174 but he shall be as a hireling and a sojourner." | |
| 14175 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 4"><a name="38242" shape="rect"><span class="ref">[38242] Iª-IIae q. 105 a. 4 ad 4</span></a> Ad quartum | |
| 14176 dicendum quod, sicut dictum est, nullus Iudaeus poterat possidere | |
| 14177 Iudaeum quasi simpliciter servum; sed erat servus secundum quid, | |
| 14178 quasi mercenarius, usque ad tempus. Et per hunc modum permittebat | |
| 14179 lex quod, paupertate cogente, aliquis filium aut filiam venderet. | |
| 14180 Et hoc etiam verba ipsius legis ostendunt, dicit enim, <i>si quis | |
| 14181 vendiderit filiam suam in famulam, non egredietur sicut ancillae | |
| 14182 exire consueverunt</i>. Per hunc etiam modum non solum filium, sed | |
| 14183 etiam seipsum aliquis vendere poterat, magis quasi mercenarium quam | |
| 14184 quasi servum; secundum illud Levit. XXV, <i>si paupertate compulsus | |
| 14185 vendiderit se tibi frater tuus, non eum opprimes servitute | |
| 14186 famulorum, sed quasi mercenarius et colonus erit</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p19"> | |
| 14187 <b>Reply to Objection 5:</b> As the Philosopher says (Ethic. x, 9), the paternal authority has the power only of admonition; but not that of coercion, | |
| 14188 whereby rebellious and headstrong persons can be compelled. Hence in this case the Lord commanded the stubborn son to be punished | |
| 14189 by the rulers of the city. | |
| 14190 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 5"><a name="38243" shape="rect"><span class="ref">[38243] Iª-IIae q. 105 a. 4 ad 5</span></a> Ad quintum | |
| 14191 dicendum quod, sicut philosophus dicit, in X Ethic., principatus | |
| 14192 paternus habet solam admonendi potestatem; non autem habet vim | |
| 14193 coactivam, per quam rebelles et contumaces comprimi possunt. Et | |
| 14194 ideo in hoc casu lex mandabat ut filius contumax a principibus | |
| 14195 civitatis puniretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p20"> | |
| 14196 <b>Reply to Objection 6:</b> The Lord forbade them to marry strange women on account of the danger of seduction, lest they should be led astray into idolatry. | |
| 14197 And specially did this prohibition apply with respect to those nations who dwelt near them, because it was more probable that | |
| 14198 they would adopt their religious practices. When, however, the woman was willing to renounce idolatry, and become an adherent | |
| 14199 of the Law, it was lawful to take her in marriage: as was the case with | |
| 14200 Ruth whom Booz married. Wherefore she said to her mother-in-law ( | |
| 14201 <a class="scripRef" id="FS_Q105_A4-p20.1" href="./asv.html#Ruth.1.16" target="asv">Ruth 1:16</a>): "Thy people shall be my people, and thy God my God." Accordingly it was not permitted to marry a captive woman unless she | |
| 14202 first shaved her hair, and pared her nails, and put off the raiment wherein she was taken, and mourned for her father and | |
| 14203 mother, in token that she renounced idolatry for ever. | |
| 14204 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 6"><a name="38244" shape="rect"><span class="ref">[38244] Iª-IIae q. 105 a. 4 ad 6</span></a> Ad sextum | |
| 14205 dicendum quod dominus alienigenas prohibuit in matrimonium duci | |
| 14206 propter periculum seductionis, ne inducerentur in idololatriam. Et | |
| 14207 specialiter hoc prohibuit de illis gentibus quae in vicino | |
| 14208 habitabant, de quibus erat magis probabile quod suos ritus | |
| 14209 retinerent. Si qua vero idololatriae cultum dimittere vellet, et ad | |
| 14210 legis cultum se transferre, poterat in matrimonium duci, sicut | |
| 14211 patet de Ruth, quam duxit Booz in uxorem. Unde ipsa dixerat socrui | |
| 14212 suae, <i>populus tuus populus meus, Deus tuus Deus meus</i>, ut | |
| 14213 habetur Ruth I. Et ideo captiva non aliter permittebatur in uxorem | |
| 14214 duci nisi prius rasa caesarie, et circumcisis unguibus, et deposita | |
| 14215 veste in qua capta est, et fleret patrem et matrem, per quae | |
| 14216 significatur idololatriae perpetua abiectio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p21"> | |
| 14217 <b>Reply to Objection 7:</b> As Chrysostom says (Hom. xlviii super Matth.), "because death was an unmitigated evil for the Jews, who did everything with | |
| 14218 a view to the present life, it was ordained that children should be born to the dead man through his brother: thus affording | |
| 14219 a certain mitigation to his death. It was not, however, ordained that any other than his brother or one next of kin should | |
| 14220 marry the wife of the deceased, because" the offspring of this union "would not be | |
| 14221 looked upon as that of the deceased: and moreover, a stranger would not be under the obligation to support the household of | |
| 14222 the deceased, as his brother would be bound to do from motives of justice on account of his relationship." Hence it is evident | |
| 14223 that in marrying the wife of his dead brother, he took his dead brother's place. | |
| 14224 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 7"><a name="38245" shape="rect"><span class="ref">[38245] Iª-IIae q. 105 a. 4 ad 7</span></a> Ad septimum | |
| 14225 dicendum quod, sicut Chrysostomus dicit, super Matth., <i>quia | |
| 14226 immitigabile malum mors erat apud Iudaeos, qui omnia pro praesenti | |
| 14227 vita faciebant, statutum fuit ut defuncto filius nasceretur ex | |
| 14228 fratre, quod erat quaedam mortis mitigatio. Non autem alius quam | |
| 14229 frater vel propinquus iubebatur accipere uxorem defuncti, quia non | |
| 14230 ita crederetur</i> (qui ex tali coniunctione erat nasciturus) | |
| 14231 <i>esse filius eius qui obiit; et iterum extraneus non ita haberet | |
| 14232 necessitatem statuere domum eius qui obierat, sicut frater, cui | |
| 14233 etiam ex cognatione hoc facere iustum erat</i>. Ex quo patet quod | |
| 14234 frater in accipiendo uxorem fratris sui, persona fratris defuncti | |
| 14235 fungebatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p22"> | |
| 14236 <b>Reply to Objection 8:</b> The Law permitted a wife to be divorced, not as though it were just absolutely speaking, but on account of the Jews' hardness | |
| 14237 of heart, as Our Lord declared ( | |
| 14238 <a class="scripRef" id="FS_Q105_A4-p22.1" href="./asv.html#Matt.19.8" target="asv">Mat. 19:8</a>). Of this, however, we must speak more fully in the treatise on Matrimony ( | |
| 14239 <a href="unknown.html#SP_Q67" id="FS_Q105_A4-p22.2" shape="rect">SP, Q[67])</a>. | |
| 14240 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 8"><a name="38246" shape="rect"><span class="ref">[38246] Iª-IIae q. 105 a. 4 ad 8</span></a> Ad octavum | |
| 14241 dicendum quod lex permisit repudium uxoris, non quia simpliciter | |
| 14242 iustum esset, sed propter duritiam Iudaeorum; ut dominus dicit, | |
| 14243 Matth. XIX. Sed de hoc oportet plenius tractari cum de matrimonio | |
| 14244 agetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q105_A4-p23"> | |
| 14245 <b>Reply to Objection 9:</b> Wives break their conjugal faith by adultery, both easily, for motives of pleasure, and hiddenly, since "the eye of the adulterer | |
| 14246 observeth darkness" ( | |
| 14247 <a class="scripRef" id="FS_Q105_A4-p23.1" href="./asv.html#Job.24.15" target="asv">Job 24:15</a>). But this does not apply to a son in respect of his father, or to a servant in respect of his master: because the latter | |
| 14248 infidelity is not the result of the lust of pleasure, but rather of malice: nor can it remain hidden like the infidelity of | |
| 14249 an adulterous woman. | |
| 14250 </p></div><div class="lat"><p class="latin" title="I-II q. 105 a. 4 ad 9"><a name="38247" shape="rect"><span class="ref">[38247] Iª-IIae q. 105 a. 4 ad 9</span></a> Ad nonum | |
| 14251 dicendum quod uxores fidem matrimonii frangunt per adulterium et de | |
| 14252 facili, propter delectationem; et latenter, <i>quia oculus adulteri | |
| 14253 observat caliginem</i>, ut dicitur Iob XXIV. Non autem est similis | |
| 14254 ratio de filio ad patrem, vel de servo ad dominum, quia talis | |
| 14255 infidelitas non procedit ex concupiscentia delectationis, sed magis | |
| 14256 ex malitia; nec potest ita latere sicut infidelitas mulieris | |
| 14257 adulterae.</p></div></div></div></div> | |
| 14258 <div id="FS_Q106" class="div3"> | |
| 14259 <h3 id="FS_Q106-p0.1">Q. 106. OF THE LAW OF THE GOSPEL, CALLED THE NEW LAW, CONSIDERED IN ITSELF (FOUR ARTICLES)</h3> | |
| 14260 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 14261 <p id="FS_Q106-p2"> In proper sequence we have to consider now the Law of the Gospel which is called the New Law: and in the first place we must | |
| 14262 consider it in itself; secondly, in comparison with the Old Law; thirdly, we shall treat of those things that are contained | |
| 14263 in the New Law. Under the first head there are four points of inquiry: | |
| 14264 </p><p id="FS_Q106-p3"><a href="#FS_Q106_A1"> (1) What kind of law is it? i.e. Is it a written law or is it instilled in the heart?</a></p><p id="FS_Q106-p4"><a href="#FS_Q106_A2"> (2) Of its efficacy, i.e. does it justify?</a></p><p id="FS_Q106-p5"><a href="#FS_Q106_A3"> (3) Of its beginning: should it have been given at the beginning of the world?</a></p><p id="FS_Q106-p6"><a href="#FS_Q106_A4"> (4) Of its end: i.e. whether it will last until the end, or will another law take its place?</a></p> | |
| 14265 </div></div><div class="lat"><p class="latin" title="I-II q. 106 pr."><a name="38248" shape="rect"><span class="ref">[38248] Iª-IIae q. 106 pr.</span></a> Consequenter | |
| 14266 considerandum est de lege Evangelii, quod dicitur lex nova. Et | |
| 14267 primo, de ipsa secundum se; secundo, de ipsa per comparationem ad | |
| 14268 legem veterem; tertio, de his quae in lege nova continentur. Circa | |
| 14269 primum quaeruntur quatuor. Primo, qualis sit, utrum scilicet | |
| 14270 scripta vel indita. Secundo, de virtute eius, utrum iustificet. | |
| 14271 Tertio, de principio eius, utrum debuerit dari a principio mundi. | |
| 14272 Quarto, de termino eius utrum scilicet sit duratura usque ad finem, | |
| 14273 an debeat ei alia lex succedere.</p></div></div></div> | |
| 14274 <div id="FS_Q106_A1" class="div4"><h4 id="FS_Q106_A1-p0.1">Q. 106. A. 1. Whether the New Law is a written law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p2"> | |
| 14275 <b>Objection 1:</b> It would seem that the New Law is a written law. For the New Law is just the same as the Gospel. But the Gospel is set forth | |
| 14276 in writing, according to | |
| 14277 <a class="scripRef" id="FS_Q106_A1-p2.1" href="./asv.html#John.20.31" target="asv"> Jn. 20:31</a>: "But these are written that you may believe." Therefore the New Law is a written law. | |
| 14278 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 arg. 1"><a name="38249" shape="rect"><span class="ref">[38249] Iª-IIae q. 106 a. 1 arg. 1</span></a> Ad primum | |
| 14279 sic proceditur. Videtur quod lex nova sit lex scripta. Lex enim | |
| 14280 nova est ipsum Evangelium. Sed Evangelium est descriptum, Ioan. XX, | |
| 14281 <i>haec autem scripta sunt ut credatis</i>. Ergo lex nova est lex | |
| 14282 scripta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p3"> | |
| 14283 <b>Objection 2:</b> Further, the law that is instilled in the heart is the natural law, according to | |
| 14284 <a class="scripRef" id="FS_Q106_A1-p3.1" href="./asv.html#Rom.2.14" target="asv"> Rom. 2:14,15</a>: "(The Gentiles) do by nature those things that are of the law . . . who have [Vulg.: 'show'] the work of the law written | |
| 14285 in their hearts." If therefore the law of the Gospel were instilled in our hearts, it would not be distinct from the law of | |
| 14286 nature. | |
| 14287 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 arg. 2"><a name="38250" shape="rect"><span class="ref">[38250] Iª-IIae q. 106 a. 1 arg. 2</span></a> Praeterea, | |
| 14288 lex indita est lex naturae; secundum illud Rom. II, <i>naturaliter | |
| 14289 ea quae legis sunt faciunt, qui habent opus legis scriptum in | |
| 14290 cordibus suis</i>. Si igitur lex Evangelii esset lex indita, non | |
| 14291 differret a lege naturae.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p4"> | |
| 14292 <b>Objection 3:</b> Further, the law of the Gospel is proper to those who are in the state of the New Testament. But the law that is instilled | |
| 14293 in the heart is common to those who are in the New Testament and to those who are in the Old Testament: for it is written | |
| 14294 ( | |
| 14295 <a class="scripRef" id="FS_Q106_A1-p4.1" href="./asv.html#Wis.7.27" target="asv">Wis. 7:27</a>) that Divine Wisdom "through nations conveyeth herself into holy souls, she maketh the friends of God and prophets." Therefore | |
| 14296 the New Law is not instilled in our hearts. | |
| 14297 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 arg. 3"><a name="38251" shape="rect"><span class="ref">[38251] Iª-IIae q. 106 a. 1 arg. 3</span></a> Praeterea, | |
| 14298 lex Evangelii propria est eorum qui sunt in statu novi testamenti. | |
| 14299 Sed lex indita communis est et eis qui sunt in novo testamento, et | |
| 14300 eis qui sunt in veteri testamento, dicitur enim Sap. VII, quod | |
| 14301 <i>divina sapientia per nationes in animas sanctas se transfert, | |
| 14302 amicos Dei et prophetas constituit</i>. Ergo lex nova non est lex | |
| 14303 indita.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p5"> | |
| 14304 <b>On the contrary,</b> The New Law is the law of the New Testament. But the law of the New Testament is instilled in our hearts. For the Apostle, | |
| 14305 quoting the authority of | |
| 14306 <a class="scripRef" id="FS_Q106_A1-p5.1" href="./asv.html#Jer.31.31" target="asv">Jeremiah 31:31</a>, | |
| 14307 <a class="scripRef" id="FS_Q106_A1-p5.2" href="./asv.html#Jer.31.33" target="asv">33</a>: "Behold the days shall come, saith the Lord; and I will perfect unto the house of Israel, and unto the house of Judah, a | |
| 14308 new testament," says, explaining what this statement is ( | |
| 14309 <a class="scripRef" id="FS_Q106_A1-p5.3" href="./asv.html#Heb.8.8" target="asv">Heb. 8:8</a>, | |
| 14310 <a class="scripRef" id="FS_Q106_A1-p5.4" href="./asv.html#Heb.8.10" target="asv">10</a>): "For this is the testament which I will make to the house | |
| 14311 of Israel . . . by giving [Vulg.: 'I will give'] My laws into their mind, and in their heart will I write them." Therefore | |
| 14312 the New Law is instilled in our hearts. | |
| 14313 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 s. c."><a name="38252" shape="rect"><span class="ref">[38252] Iª-IIae q. 106 a. 1 s. c.</span></a> Sed contra | |
| 14314 est quod lex nova est lex novi testamenti. Sed lex novi testamenti | |
| 14315 est indita in corde. Apostolus enim, ad Heb. VIII, dicit, inducens | |
| 14316 auctoritatem quae habetur Ierem. XXXI, <i>ecce dies venient, dicit | |
| 14317 dominus, et consummabo super domum Israel et super domum Iuda | |
| 14318 testamentum novum</i>, et exponens quid sit hoc testamentum, dicit, | |
| 14319 <i>quia hoc est testamentum quod disponam domui Israel, dando leges | |
| 14320 meas in mentem eorum, et in corde eorum superscribam eas</i>. Ergo | |
| 14321 lex nova est lex indita.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q106_A1-p6"> | |
| 14322 <b>I answer that,</b> "Each thing appears to be that which preponderates in it," as the Philosopher states (Ethic. ix, 8). Now that which is preponderant | |
| 14323 in the law of the New Testament, and whereon all its efficacy is based, is the grace of the Holy Ghost, which is given through | |
| 14324 faith in Christ. Consequently the New Law is chiefly the grace itself of the Holy Ghost, which is given to those who believe | |
| 14325 in Christ. This is manifestly stated by the Apostle who says ( | |
| 14326 <a class="scripRef" id="FS_Q106_A1-p6.1" href="./asv.html#Rom.3.27" target="asv">Rom. | |
| 14327 3:27 | |
| 14328 </a>): "Where is . . . thy boasting? It is excluded. By what law? Of works? No, but by the law of faith": for he calls the grace | |
| 14329 itself of faith "a law." And still more clearly it is written ( | |
| 14330 <a class="scripRef" id="FS_Q106_A1-p6.2" href="./asv.html#Rom.8.2" target="asv">Rom. 8:2</a>): "The law of the spirit of life, in Christ Jesus, hath delivered me from the law of sin and of death." Hence Augustine says | |
| 14331 (De Spir. et Lit. xxiv) that "as the law of deeds was written on tables of stone, so is the law of faith inscribed on the | |
| 14332 hearts of the | |
| 14333 faithful": and elsewhere, in the same book (xxi): "What else are the Divine laws written by God Himself on our hearts, but | |
| 14334 the very presence of His Holy Spirit?" | |
| 14335 </p><p id="FS_Q106_A1-p7"> Nevertheless the New Law contains certain things that dispose us to receive the grace of the Holy Ghost, and pertaining to | |
| 14336 the use of that grace: such things are of secondary importance, so to speak, in the New Law; and the faithful need to be instructed | |
| 14337 concerning them, both by word and writing, both as to what they should believe and as to what they should do. Consequently | |
| 14338 we must say that the New Law is in the first place a law that is inscribed on our hearts, but that | |
| 14339 secondarily it is a written law. | |
| 14340 </p></div></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 co."><a name="38253" shape="rect"><span class="ref">[38253] Iª-IIae q. 106 a. 1 co.</span></a> Respondeo | |
| 14341 dicendum quod <i>unaquaeque res illud videtur esse quod in ea est | |
| 14342 potissimum</i>, ut philosophus dicit, in IX Ethic. Id autem quod | |
| 14343 est potissimum in lege novi testamenti, et in quo tota virtus eius | |
| 14344 consistit, est gratia spiritus sancti, quae datur per fidem | |
| 14345 Christi. Et ideo principaliter lex nova est ipsa gratia spiritus | |
| 14346 sancti, quae datur Christi fidelibus. Et hoc manifeste apparet per | |
| 14347 apostolum, qui, ad Rom. III, dicit, <i>ubi est ergo gloriatio tua? | |
| 14348 Exclusa est. Per quam legem? Factorum? Non, sed per legem | |
| 14349 fidei</i>, ipsam enim fidei gratiam legem appellat. Et expressius | |
| 14350 ad Rom. VIII dicitur, <i>lex spiritus vitae in Christo Iesu | |
| 14351 liberavit me a lege peccati et mortis</i>. Unde et Augustinus | |
| 14352 dicit, in libro de spiritu et littera, quod <i>sicut lex factorum | |
| 14353 scripta fuit in tabulis lapideis, ita lex fidei scripta est in | |
| 14354 cordibus fidelium</i>. Et alibi dicit in eodem libro, <i>quae sunt | |
| 14355 leges Dei ab ipso Deo scriptae in cordibus, nisi ipsa praesentia | |
| 14356 spiritus sancti?</i> Habet tamen lex nova quaedam sicut dispositiva | |
| 14357 ad gratiam spiritus sancti, et ad usum huius gratiae pertinentia, | |
| 14358 quae sunt quasi secundaria in lege nova, de quibus oportuit instrui | |
| 14359 fideles Christi et verbis et scriptis, tam circa credenda quam | |
| 14360 circa agenda. Et ideo dicendum est quod principaliter nova lex est | |
| 14361 lex indita, secundario autem est lex scripta.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p8"> | |
| 14362 <b>Reply to Objection 1:</b> The Gospel writings contain only such things as pertain to the grace of the Holy Ghost, either by disposing us thereto, or | |
| 14363 by directing us to the use thereof. Thus with regard to the intellect, the Gospel contains certain matters pertaining to the | |
| 14364 manifestation of Christ's Godhead or humanity, which dispose us by means of faith through which we receive the grace of the | |
| 14365 Holy Ghost: and with regard to the affections, it contains matters touching the | |
| 14366 contempt of the world, whereby man is rendered fit to receive the grace of the Holy Ghost: for "the world," i.e. worldly men, | |
| 14367 "cannot receive" the Holy Ghost ( | |
| 14368 <a class="scripRef" id="FS_Q106_A1-p8.1" href="./asv.html#John.14.17" target="asv">Jn. 14:17</a>). As to the use of spiritual grace, this consists in works of virtue to which the writings of the New Testament exhort men | |
| 14369 in divers ways. | |
| 14370 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 ad 1"><a name="38254" shape="rect"><span class="ref">[38254] Iª-IIae q. 106 a. 1 ad 1</span></a> Ad primum | |
| 14371 ergo dicendum quod in Scriptura Evangelii non continentur nisi ea | |
| 14372 quae pertinent ad gratiam spiritus sancti vel sicut dispositiva, | |
| 14373 vel sicut ordinativa ad usum huius gratiae. Sicut dispositiva | |
| 14374 quidem quantum ad intellectum per fidem, per quam datur spiritus | |
| 14375 sancti gratia, continentur in Evangelio ea quae pertinent ad | |
| 14376 manifestandam divinitatem vel humanitatem Christi. Secundum | |
| 14377 affectum vero, continentur in Evangelio ea quae pertinent ad | |
| 14378 contemptum mundi, per quem homo fit capax gratiae spiritus sancti, | |
| 14379 mundus enim, idest amatores mundi, non potest capere spiritum | |
| 14380 sanctum, ut habetur Ioan. XIV. Usus vero spiritualis gratiae est in | |
| 14381 operibus virtutum, ad quae multipliciter Scriptura novi testamenti | |
| 14382 homines exhortatur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p9"> | |
| 14383 <b>Reply to Objection 2:</b> There are two ways in which a thing may be instilled into man. First, through being part of his nature, and thus the natural | |
| 14384 law is instilled into man. Secondly, a thing is instilled into man by being, as it were, added on to his nature by a gift | |
| 14385 of grace. In this way the New Law is instilled into man, not only by indicating to him what he should do, but also by helping | |
| 14386 him to accomplish it. | |
| 14387 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 ad 2"><a name="38255" shape="rect"><span class="ref">[38255] Iª-IIae q. 106 a. 1 ad 2</span></a> Ad secundum | |
| 14388 dicendum quod dupliciter est aliquid inditum homini. Uno modo, | |
| 14389 pertinens ad naturam humanam, et sic lex naturalis est lex indita | |
| 14390 homini. Alio modo est aliquid inditum homini quasi naturae | |
| 14391 superadditum per gratiae donum. Et hoc modo lex nova est indita | |
| 14392 homini, non solum indicans quid sit faciendum, sed etiam adiuvans | |
| 14393 ad implendum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A1-p10"> | |
| 14394 <b>Reply to Objection 3:</b> No man ever had the grace of the Holy Ghost except through faith in Christ either explicit or implicit: and by faith in Christ | |
| 14395 man belongs to the New Testament. Consequently whoever had the law of grace instilled into them belonged to the New Testament. | |
| 14396 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 1 ad 3"><a name="38256" shape="rect"><span class="ref">[38256] Iª-IIae q. 106 a. 1 ad 3</span></a> Ad tertium | |
| 14397 dicendum quod nullus unquam habuit gratiam spiritus sancti nisi per | |
| 14398 fidem Christi explicitam vel implicitam. Per fidem autem Christi | |
| 14399 pertinet homo ad novum testamentum. Unde quibuscumque fuit lex | |
| 14400 gratiae indita, secundum hoc ad novum testamentum pertinebant.</p></div></div></div><div id="FS_Q106_A2" class="div4"><h4 id="FS_Q106_A2-p0.1">Q. 106. A. 2. Whether the New Law justifies?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p2"> | |
| 14401 <b>Objection 1:</b> It would seem that the New Law does not justify. For no man is justified unless he obeys God's law, according to | |
| 14402 <a class="scripRef" id="FS_Q106_A2-p2.1" href="./asv.html#Heb.5.9" target="asv"> Heb. 5:9</a>: "He," i.e. Christ, "became to all that obey Him the cause of eternal salvation." But the Gospel does not always cause men | |
| 14403 to believe in it: for it is written ( | |
| 14404 <a class="scripRef" id="FS_Q106_A2-p2.2" href="./asv.html#Rom.10.16" target="asv">Rom. 10:16</a>): "All do not obey the Gospel." Therefore the New Law does not justify. | |
| 14405 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 arg. 1"><a name="38257" shape="rect"><span class="ref">[38257] Iª-IIae q. 106 a. 2 arg. 1</span></a> Ad | |
| 14406 secundum sic proceditur. Videtur quod lex nova non iustificet. | |
| 14407 Nullus enim iustificatur nisi legi Dei obediat; secundum illud ad | |
| 14408 Heb. V, <i>factus est</i>, scilicet Christus, <i>omnibus | |
| 14409 obtemperantibus sibi causa salutis aeternae</i>. Sed Evangelium non | |
| 14410 semper hoc operatur quod homines ei obediant, dicitur enim Rom. X, | |
| 14411 non omnes obediunt Evangelio. Ergo lex nova non iustificat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p3"> | |
| 14412 <b>Objection 2:</b> Further, the Apostle proves in his epistle to the Romans that the Old Law did not justify, because transgression increased | |
| 14413 at its advent: for it is stated ( | |
| 14414 <a class="scripRef" id="FS_Q106_A2-p3.1" href="./asv.html#Rom.4.15" target="asv">Rom. 4:15</a>): "The Law worketh wrath: for where there is no law, neither is there transgression." But much more did the New Law increase | |
| 14415 transgression: since he who sins after the giving of the New Law deserves greater punishment, according to | |
| 14416 <a class="scripRef" id="FS_Q106_A2-p3.2" href="./asv.html#Heb.10.28" target="asv"> Heb. 10:28,29</a>: "A man | |
| 14417 making void the Law of Moses dieth without any mercy under two or three witnesses. How much more, do you think, he deserveth | |
| 14418 worse punishments, who hath trodden underfoot the Son of God," etc.? Therefore the New Law, like the Old Law, does not justify. | |
| 14419 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 arg. 2"><a name="38258" shape="rect"><span class="ref">[38258] Iª-IIae q. 106 a. 2 arg. 2</span></a> Praeterea, | |
| 14420 apostolus probat, ad Rom., quod lex vetus non iustificabat, quia ea | |
| 14421 adveniente praevaricatio crevit, habetur enim ad Rom. IV, <i>lex | |
| 14422 iram operatur, ubi enim non est lex, nec praevaricatio</i>. Sed | |
| 14423 multo magis lex nova praevaricationem addidit, maiori enim poena | |
| 14424 est dignus qui post legem novam datam adhuc peccat; secundum illud | |
| 14425 Heb. X, <i>irritam quis faciens legem Moysi, sine ulla miseratione, | |
| 14426 duobus vel tribus testibus, moritur. Quanto magis putatis deteriora | |
| 14427 mereri supplicia, qui filium Dei conculcaverit, et cetera?</i> Ergo | |
| 14428 lex nova non iustificat, sicut nec vetus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p4"> | |
| 14429 <b>Objection 3:</b> Further, justification is an effect proper to God, according to | |
| 14430 <a class="scripRef" id="FS_Q106_A2-p4.1" href="./asv.html#Rom.8.33" target="asv"> Rom. 8:33</a>: "God that justifieth." But the Old Law was from God just as the New Law. Therefore the New Law does not justify any more | |
| 14431 than the Old Law. | |
| 14432 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 arg. 3"><a name="38259" shape="rect"><span class="ref">[38259] Iª-IIae q. 106 a. 2 arg. 3</span></a> Praeterea, | |
| 14433 iustificare est proprius effectus Dei; secundum illud ad Rom. VIII, | |
| 14434 Deus qui iustificat. Sed lex vetus fuit a Deo, sicut et lex nova. | |
| 14435 Ergo lex nova non magis iustificat quam lex vetus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p5"> | |
| 14436 <b>On the contrary,</b> The Apostle says ( | |
| 14437 <a class="scripRef" id="FS_Q106_A2-p5.1" href="./asv.html#Rom.1.16" target="asv">Rom. 1:16</a>): "I am not ashamed of the Gospel: for it is in the power of God unto salvation to everyone that believeth." But there is | |
| 14438 no salvation but to those who are justified. Therefore the Law of the Gospel justifies. | |
| 14439 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 s. c."><a name="38260" shape="rect"><span class="ref">[38260] Iª-IIae q. 106 a. 2 s. c.</span></a> Sed contra | |
| 14440 est quod apostolus dicit, ad Rom. I, <i>non erubesco Evangelium, | |
| 14441 virtus enim Dei est in salutem omni credenti</i>. Non autem est | |
| 14442 salus nisi iustificatis. Ergo lex Evangelii iustificat.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p6"> | |
| 14443 <b>I answer that,</b> As stated above | |
| 14444 <a href="#FS_Q106_A1" id="FS_Q106_A2-p6.1" shape="rect">(A[1])</a>, there is a twofold element in the Law of the Gospel. There is the chief element, viz. the grace of the Holy Ghost bestowed | |
| 14445 inwardly. And as to this, the New Law justifies. Hence Augustine says (De Spir. et Lit. xvii): "There," i.e. in the Old Testament, | |
| 14446 "the Law was set forth in an outward fashion, that the ungodly might be afraid"; "here," i.e. in the New Testament, "it is | |
| 14447 given in an inward manner, that | |
| 14448 they may be justified." The other element of the Evangelical Law is secondary: namely, the teachings of faith, and those commandments | |
| 14449 which direct human affections and human actions. And as to this, the New Law does not justify. Hence the Apostle says ( | |
| 14450 <a class="scripRef" id="FS_Q106_A2-p6.2" href="./asv.html#iiCor.3.6" target="asv">2 Cor. 3:6</a>) "The letter killeth, but the spirit quickeneth": and Augustine explains this (De Spir. et Lit. xiv, xvii) by saying that | |
| 14451 the letter denotes any writing external to man, even that of the moral precepts such as are | |
| 14452 contained in the Gospel. Wherefore the letter, even of the Gospel would kill, unless there were the inward presence of the | |
| 14453 healing grace of faith. | |
| 14454 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 co."><a name="38261" shape="rect"><span class="ref">[38261] Iª-IIae q. 106 a. 2 co.</span></a> Respondeo | |
| 14455 dicendum quod, sicut dictum est, ad legem Evangelii duo pertinent. | |
| 14456 Unum quidem principaliter, scilicet ipsa gratia spiritus sancti | |
| 14457 interius data. Et quantum ad hoc, nova lex iustificat. Unde | |
| 14458 Augustinus dicit, in libro de spiritu et littera, ibi, scilicet in | |
| 14459 veteri testamento, lex extrinsecus posita est, qua iniusti | |
| 14460 terrerentur, hic, scilicet in novo testamento, intrinsecus data | |
| 14461 est, qua iustificarentur. Aliud pertinet ad legem Evangelii | |
| 14462 secundario, scilicet documenta fidei, et praecepta ordinantia | |
| 14463 affectum humanum et humanos actus. Et quantum ad hoc, lex nova non | |
| 14464 iustificat. Unde apostolus dicit, II ad Cor. III, <i>littera | |
| 14465 occidit, spiritus autem vivificat</i>. Et Augustinus exponit, in | |
| 14466 libro de spiritu et littera, quod per litteram intelligitur | |
| 14467 quaelibet Scriptura extra homines existens, etiam moralium | |
| 14468 praeceptorum qualia continentur in Evangelio. Unde etiam littera | |
| 14469 Evangelii occideret, nisi adesset interius gratia fidei sanans.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p7"> | |
| 14470 <b>Reply to Objection 1:</b> This argument holds true of the New Law, not as to its principal, but as to its secondary element: i.e. as to the dogmas | |
| 14471 and precepts outwardly put before man either in words or in writing. | |
| 14472 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 ad 1"><a name="38262" shape="rect"><span class="ref">[38262] Iª-IIae q. 106 a. 2 ad 1</span></a> Ad primum | |
| 14473 ergo dicendum quod illa obiectio procedit de lege nova non quantum | |
| 14474 ad id quod est principale in ipsa, sed quantum ad id quod est | |
| 14475 secundarium in ipsa, scilicet quantum ad documenta et praecepta | |
| 14476 exterius homini proposita vel verbo vel scripto.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p8"> | |
| 14477 <b>Reply to Objection 2:</b> Although the grace of the New Testament helps man to avoid sin, yet it does not so confirm man in good that he cannot sin: | |
| 14478 for this belongs to the state of glory. Hence if a man sin after receiving the grace of the New Testament, he deserves greater | |
| 14479 punishment, as being ungrateful for greater benefits, and as not using the help given to him. And this is why the New Law | |
| 14480 is not said to "work wrath": because as far as it is concerned it gives man | |
| 14481 sufficient help to avoid sin. | |
| 14482 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 ad 2"><a name="38263" shape="rect"><span class="ref">[38263] Iª-IIae q. 106 a. 2 ad 2</span></a> Ad secundum | |
| 14483 dicendum quod gratia novi testamenti, etsi adiuvet hominem ad non | |
| 14484 peccandum, non tamen ita confirmat in bono ut homo peccare non | |
| 14485 possit, hoc enim pertinet ad statum gloriae. Et ideo si quis post | |
| 14486 acceptam gratiam novi testamenti peccaverit, maiori poena est | |
| 14487 dignus, tanquam maioribus beneficiis ingratus, et auxilio sibi dato | |
| 14488 non utens. Nec tamen propter hoc dicitur quod lex nova iram | |
| 14489 operatur, quia quantum est de se, sufficiens auxilium dat ad non | |
| 14490 peccandum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A2-p9"> | |
| 14491 <b>Reply to Objection 3:</b> The same God gave both the New and the Old Law, but in different ways. For He gave the Old Law written on tables of stone: | |
| 14492 whereas He gave the New Law written "in the fleshly tables of the heart," as the Apostle expresses it ( | |
| 14493 <a class="scripRef" id="FS_Q106_A2-p9.1" href="./asv.html#iiCor.3.3" target="asv">2 Cor. 3:3</a>). Wherefore, as Augustine says (De Spir. et Lit. xviii), "the Apostle calls this letter which is written outside man, a ministration | |
| 14494 of death and a ministration of condemnation: whereas he calls | |
| 14495 the other letter, i.e. the Law of the New Testament, the ministration of the spirit and the ministration of justice: because | |
| 14496 through the gift of the Spirit we work justice, and are delivered from the condemnation due to transgression." | |
| 14497 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 2 ad 3"><a name="38264" shape="rect"><span class="ref">[38264] Iª-IIae q. 106 a. 2 ad 3</span></a> Ad tertium | |
| 14498 dicendum quod legem novam et veterem unus Deus dedit, sed aliter et | |
| 14499 aliter. Nam legem veterem dedit scriptam in tabulis lapideis, legem | |
| 14500 autem novam dedit scriptam in tabulis cordis carnalibus, ut | |
| 14501 apostolus dicit, II ad Cor. III. Proinde sicut Augustinus dicit, in | |
| 14502 libro de spiritu et littera, <i>litteram istam extra hominem | |
| 14503 scriptam, et ministrationem mortis et ministrationem damnationis | |
| 14504 apostolus appellat. Hanc autem, scilicet novi testamenti legem, | |
| 14505 ministrationem spiritus et ministrationem iustitiae dicit, quia per | |
| 14506 donum spiritus operamur iustitiam, et a praevaricationis damnatione | |
| 14507 liberamur</i>.</p></div></div></div><div id="FS_Q106_A3" class="div4"><h4 id="FS_Q106_A3-p0.1">Q. 106. A. 3. Whether the New Law should have been given from the beginning of the world?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p2"> | |
| 14508 <b>Objection 1:</b> It would seem that the New Law should have been given from the beginning of the world. "For there is no respect of persons | |
| 14509 with God" ( | |
| 14510 <a class="scripRef" id="FS_Q106_A3-p2.1" href="./asv.html#Rom.2.11" target="asv">Rom. 2:11</a>). But "all" men "have sinned and do need the glory of God" ( | |
| 14511 <a class="scripRef" id="FS_Q106_A3-p2.2" href="./asv.html#Rom.3.23" target="asv">Rom. 3:23</a>). Therefore the Law of the Gospel should have been given from the beginning of the world, in order that it might bring succor | |
| 14512 to all. | |
| 14513 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 arg. 1"><a name="38265" shape="rect"><span class="ref">[38265] Iª-IIae q. 106 a. 3 arg. 1</span></a> Ad tertium | |
| 14514 sic proceditur. Videtur quod lex nova debuerit dari a principio | |
| 14515 mundi. Non enim est personarum acceptio apud Deum, ut dicitur ad | |
| 14516 Rom. II. Sed omnes homines peccaverunt, et egent gloria Dei, ut | |
| 14517 dicitur ad Rom. III. Ergo a principio mundi lex Evangelii dari | |
| 14518 debuit, ut omnibus per eam subveniretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p3"> | |
| 14519 <b>Objection 2:</b> Further, as men dwell in various places, so do they live in various times. But God, "Who will have all men to be saved" ( | |
| 14520 <a class="scripRef" id="FS_Q106_A3-p3.1" href="./asv.html#iTim.2.4" target="asv">1 Tim. 2:4</a>), commanded the Gospel to be preached in all places, as may be seen in the last chapters of Matthew and Mark. Therefore the | |
| 14521 Law of the Gospel should have been at hand for all times, so as to be given from the beginning of the world. | |
| 14522 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 arg. 2"><a name="38266" shape="rect"><span class="ref">[38266] Iª-IIae q. 106 a. 3 arg. 2</span></a> Praeterea, | |
| 14523 sicut in diversis locis sunt diversi homines, ita etiam in diversis | |
| 14524 temporibus. Sed Deus, <i>qui vult omnes homines salvos fieri</i>, | |
| 14525 ut dicitur I ad Tim. II, mandavit Evangelium praedicari in omnibus | |
| 14526 locis; ut patet Matth. ult., et Marc. ult. Ergo omnibus temporibus | |
| 14527 debuit adesse lex Evangelii, ita quod a principio mundi | |
| 14528 daretur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p4"> | |
| 14529 <b>Objection 3:</b> Further, man needs to save his soul, which is for all eternity, more than to save his body, which is a temporal matter. But | |
| 14530 God provided man from the beginning of the world with things that are necessary for the health of his body, by subjecting | |
| 14531 to his power whatever was created for the sake of man ( | |
| 14532 <a class="scripRef" id="FS_Q106_A3-p4.1" href="./asv.html#Gen.1.26" target="asv">Gn. 1:26-29</a>). Therefore the New Law also, which is very necessary for the health of the soul, should have been given to man from the | |
| 14533 beginning | |
| 14534 of the world. | |
| 14535 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 arg. 3"><a name="38267" shape="rect"><span class="ref">[38267] Iª-IIae q. 106 a. 3 arg. 3</span></a> Praeterea, | |
| 14536 magis est necessaria homini salus spiritualis, quae est aeterna, | |
| 14537 quam salus corporalis, quae est temporalis. Sed Deus ab initio | |
| 14538 mundi providit homini ea quae sunt necessaria ad salutem | |
| 14539 corporalem, tradens eius potestati omnia quae erant propter hominem | |
| 14540 creata, ut patet Gen. I. Ergo etiam lex nova, quae maxime est | |
| 14541 necessaria ad salutem spiritualem, debuit hominibus a principio | |
| 14542 mundi dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p5"> | |
| 14543 <b>On the contrary,</b> The Apostle says ( | |
| 14544 <a class="scripRef" id="FS_Q106_A3-p5.1" href="./asv.html#iCor.15.46" target="asv">1 Cor. 15:46</a>): "That was not first which is spiritual, but that which is natural." But the New Law is highly spiritual. Therefore it was | |
| 14545 not fitting for it to be given from the beginning of the world. | |
| 14546 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 s. c."><a name="38268" shape="rect"><span class="ref">[38268] Iª-IIae q. 106 a. 3 s. c.</span></a> Sed contra | |
| 14547 est quod apostolus dicit, I ad Cor. XV, <i>non prius quod | |
| 14548 spirituale est, sed quod animale</i>. Sed lex nova est maxime | |
| 14549 spiritualis. Ergo lex nova non debuit dari a principio mundi.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q106_A3-p6"> | |
| 14550 <b>I answer that,</b> Three reasons may be assigned why it was not fitting for the New Law to be given from the beginning of the world. The first | |
| 14551 is because the New Law, as stated above | |
| 14552 <a href="#FS_Q106_A1" id="FS_Q106_A3-p6.1" shape="rect">(A[1])</a>, consists chiefly in the grace of the Holy Ghost: which it behoved not to be given abundantly until sin, which is an obstacle | |
| 14553 to grace, had been cast out of man through the accomplishment of his redemption by Christ: wherefore it is written ( | |
| 14554 <a class="scripRef" id="FS_Q106_A3-p6.2" href="./asv.html#John.7.39" target="asv">Jn. | |
| 14555 7:39 | |
| 14556 </a>): "As yet the Spirit was not given, because Jesus was not yet glorified." This reason the Apostle states clearly ( | |
| 14557 <a class="scripRef" id="FS_Q106_A3-p6.3" href="./asv.html#Rom.8.2" target="asv">Rom. 8:2, </a> seqq.) where, after speaking of "the Law of the Spirit of life," he adds: "God sending His own Son, in the likeness of sinful | |
| 14558 flesh, of sin* hath condemned sin in the flesh, that the justification of the Law might be fulfilled in us." [*St. Thomas, | |
| 14559 quoting perhaps from memory, omits the "et" (and), after "sinful flesh." The text quoted | |
| 14560 should read thus: "in the likeness of sinful flesh, and a sin offering ({peri hamartias}), hath," etc.] | |
| 14561 </p><p id="FS_Q106_A3-p7"> A second reason may be taken from the perfection of the New Law. Because a thing is not brought to perfection at once from | |
| 14562 the outset, but through an orderly succession of time; thus one is at first a boy, and then a man. And this reason is stated | |
| 14563 by the Apostle ( | |
| 14564 <a class="scripRef" id="FS_Q106_A3-p7.1" href="./asv.html#Gal.3.24" target="asv">Gal. 3:24,25</a>): "The Law was our pedagogue in Christ that we might be justified by faith. But after the faith is come, we are no longer | |
| 14565 under a pedagogue." | |
| 14566 </p><p id="FS_Q106_A3-p8"> The third reason is found in the fact that the New Law is the law of grace: wherefore it behoved man first of all to be left | |
| 14567 to himself under the state of the Old Law, so that through falling into sin, he might realize his weakness, and acknowledge | |
| 14568 his need of grace. This reason is set down by the Apostle ( | |
| 14569 <a class="scripRef" id="FS_Q106_A3-p8.1" href="./asv.html#Rom.5.20" target="asv">Rom. 5:20</a>): "The Law entered in, that sin might abound: and when sin abounded grace did more abound." | |
| 14570 </p></div></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 co."><a name="38269" shape="rect"><span class="ref">[38269] Iª-IIae q. 106 a. 3 co.</span></a> Respondeo | |
| 14571 dicendum quod triplex ratio potest assignari quare lex nova non | |
| 14572 debuit dari a principio mundi. Quarum prima est quia lex nova, | |
| 14573 sicut dictum est, principaliter est gratia spiritus sancti; quae | |
| 14574 abundanter dari non debuit antequam impedimentum peccati ab humano | |
| 14575 genere tolleretur, consummata redemptione per Christum; unde | |
| 14576 dicitur Ioan. VII, <i>nondum erat spiritus datus, quia Iesus nondum | |
| 14577 erat glorificatus</i>. Et hanc rationem manifeste assignat | |
| 14578 apostolus ad Rom. VIII, ubi, postquam praemiserat de lege spiritus | |
| 14579 vitae, subiungit, <i>Deus, filium suum mittens in similitudinem | |
| 14580 carnis peccati, de peccato damnavit peccatum in carne, ut | |
| 14581 iustificatio legis impleretur in nobis</i>. Secunda ratio potest | |
| 14582 assignari ex perfectione legis novae. Non enim aliquid ad perfectum | |
| 14583 adducitur statim a principio, sed quodam temporali successionis | |
| 14584 ordine, sicut aliquis prius fit puer, et postmodum vir. Et hanc | |
| 14585 rationem assignat apostolus ad Gal. III, <i>lex paedagogus noster | |
| 14586 fuit in Christo, ut ex fide iustificemur. At ubi venit fides, iam | |
| 14587 non sumus sub paedagogo</i>. Tertia ratio sumitur ex hoc quod lex | |
| 14588 nova est lex gratiae, et ideo primo oportuit quod homo | |
| 14589 relinqueretur sibi in statu veteris legis, ut, in peccatum cadendo, | |
| 14590 suam infirmitatem cognoscens, recognosceret se gratia indigere. Et | |
| 14591 hanc rationem assignat apostolus ad Rom. V, dicens, <i>lex | |
| 14592 subintravit ut abundaret delictum, ubi autem abundavit delictum, | |
| 14593 superabundavit et gratia</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p9"> | |
| 14594 <b>Reply to Objection 1:</b> Mankind on account of the sin of our first parents deserved to be deprived of the aid of grace: and so "from whom it is withheld | |
| 14595 it is justly withheld, and to whom it is given, it is mercifully given," as Augustine states (De Perfect. Justit. iv) [*Cf. | |
| 14596 Ep. ccvii; De Pecc. Mer. et Rem. ii, 19]. Consequently it does not follow that there is respect of persons with God, from | |
| 14597 the fact that He did not offer the Law of grace to all from the beginning of the | |
| 14598 world, which Law was to be published in due course of time, as stated above. | |
| 14599 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 ad 1"><a name="38270" shape="rect"><span class="ref">[38270] Iª-IIae q. 106 a. 3 ad 1</span></a> Ad primum | |
| 14600 ergo dicendum quod humanum genus propter peccatum primi parentis | |
| 14601 meruit privari auxilio gratiae. <i>Et ideo quibuscumque non datur, | |
| 14602 hoc est ex iustitia, quibuscumque autem datur, hoc est ex | |
| 14603 gratia</i>, ut Augustinus dicit, in libro de Perfect. Iustit. Unde | |
| 14604 non est acceptio personarum apud Deum ex hoc quod non omnibus a | |
| 14605 principio mundi legem gratiae proposuit, quae erat debito ordine | |
| 14606 proponenda, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p10"> | |
| 14607 <b>Reply to Objection 2:</b> The state of mankind does not vary according to diversity of place, but according to succession of time. Hence the New Law | |
| 14608 avails for all places, but not for all times: although at all times there have been some persons belonging to the New Testament, | |
| 14609 as stated above (A[1], ad 3). | |
| 14610 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 ad 2"><a name="38271" shape="rect"><span class="ref">[38271] Iª-IIae q. 106 a. 3 ad 2</span></a> Ad secundum | |
| 14611 dicendum quod diversitas locorum non variat diversum statum humani | |
| 14612 generis, qui variatur per temporis successionem. Et ideo omnibus | |
| 14613 locis proponitur lex nova, non autem omnibus temporibus, licet omni | |
| 14614 tempore fuerint aliqui ad novum testamentum pertinentes, ut supra | |
| 14615 dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A3-p11"> | |
| 14616 <b>Reply to Objection 3:</b> Things pertaining to the health of the body are of service to man as regards his nature, which sin does not destroy: whereas | |
| 14617 things pertaining to the health of the soul are ordained to grace, which is forfeit through sin. Consequently the comparison | |
| 14618 will not hold. | |
| 14619 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 3 ad 3"><a name="38272" shape="rect"><span class="ref">[38272] Iª-IIae q. 106 a. 3 ad 3</span></a> Ad tertium | |
| 14620 dicendum quod ea quae pertinent ad salutem corporalem, deserviunt | |
| 14621 homini quantum ad naturam, quae non tollitur per peccatum. Sed ea | |
| 14622 quae pertinent ad spiritualem salutem, ordinantur ad gratiam, quae | |
| 14623 amittitur per peccatum. Et ideo non est similis ratio de | |
| 14624 utrisque.</p></div></div></div><div id="FS_Q106_A4" class="div4"><h4 id="FS_Q106_A4-p0.1">Q. 106. A. 4. Whether the New Law will last till the end of the world?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p2"> | |
| 14625 <b>Objection 1:</b> It would seem that the New Law will not last until the end of the world. Because, as the Apostle says ( | |
| 14626 <a class="scripRef" id="FS_Q106_A4-p2.1" href="./asv.html#iCor.13.10" target="asv">1 Cor. 13:10</a>), "when that which is perfect is come, that which is in part shall be done away." But the New Law is "in part," since the | |
| 14627 Apostle says ( | |
| 14628 <a class="scripRef" id="FS_Q106_A4-p2.2" href="./asv.html#iCor.13.9" target="asv">1 Cor. 13:9</a>): "We know in part and we prophesy in part." Therefore the New Law is to be done away, and will be succeeded by a more perfect | |
| 14629 state. | |
| 14630 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 arg. 1"><a name="38273" shape="rect"><span class="ref">[38273] Iª-IIae q. 106 a. 4 arg. 1</span></a> Ad quartum | |
| 14631 sic proceditur. Videtur quod lex nova non sit duratura usque ad | |
| 14632 finem mundi. Quia ut apostolus dicit, I ad Cor. XIII, <i>cum | |
| 14633 venerit quod perfectum est, evacuabitur quod ex parte est</i>. Sed | |
| 14634 lex nova ex parte est, dicit enim apostolus ibidem, <i>ex parte | |
| 14635 cognoscimus, et ex parte prophetamus</i>. Ergo lex nova evacuanda | |
| 14636 est, alio perfectiori statu succedente.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p3"> | |
| 14637 <b>Objection 2:</b> Further, Our Lord ( | |
| 14638 <a class="scripRef" id="FS_Q106_A4-p3.1" href="./asv.html#John.16.13" target="asv">Jn. 16:13</a>) promised His disciples the knowledge of all truth when the Holy Ghost, the Comforter, should come. But the Church knows | |
| 14639 not yet all truth in the state of the New Testament. Therefore we must look forward to another state, wherein all truth will | |
| 14640 be revealed by the Holy Ghost. | |
| 14641 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 arg. 2"><a name="38274" shape="rect"><span class="ref">[38274] Iª-IIae q. 106 a. 4 arg. 2</span></a> Praeterea, | |
| 14642 dominus, Ioan. XVI, promisit discipulis suis in adventu spiritus | |
| 14643 sancti Paracleti cognitionem omnis veritatis. Sed nondum Ecclesia | |
| 14644 omnem veritatem cognoscit, in statu novi testamenti. Ergo | |
| 14645 expectandus est alius status, in quo per spiritum sanctum omnis | |
| 14646 veritas manifestetur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p4"> | |
| 14647 <b>Objection 3:</b> Further, just as the Father is distinct from the Son and the Son from the Father, so is the Holy Ghost distinct from the | |
| 14648 Father and the Son. But there was a state corresponding with the Person of the Father, viz. the state of the Old Law, wherein | |
| 14649 men were intent on begetting children: and likewise there is a state corresponding to the Person of the Son: viz. the state | |
| 14650 of the New Law, wherein the clergy who are intent on wisdom (which is appropriated to the | |
| 14651 Son) hold a prominent place. Therefore there will be a third state corresponding to the Holy Ghost, wherein spiritual men | |
| 14652 will hold the first place. | |
| 14653 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 arg. 3"><a name="38275" shape="rect"><span class="ref">[38275] Iª-IIae q. 106 a. 4 arg. 3</span></a> Praeterea, | |
| 14654 sicut pater est alius a filio et filius a patre, ita spiritus | |
| 14655 sanctus a patre et filio. Sed fuit quidam status conveniens | |
| 14656 personae patris, scilicet status veteris legis, in quo homines | |
| 14657 generationi intendebant. Similiter etiam est alius status | |
| 14658 conveniens personae filii, scilicet status novae legis, in quo | |
| 14659 clerici, intendentes sapientiae, quae appropriatur filio, | |
| 14660 principantur. Ergo erit status tertius spiritus sancti, in quo | |
| 14661 spirituales viri principabuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p5"> | |
| 14662 <b>Objection 4:</b> Further, Our Lord said ( | |
| 14663 <a class="scripRef" id="FS_Q106_A4-p5.1" href="./asv.html#Matt.24.14" target="asv">Mat. 24:14</a>): "This Gospel of the kingdom shall be preached in the whole world . . . and then shall the consummation come." But the Gospel | |
| 14664 of Christ is already preached throughout the whole world: and yet the consummation has not yet come. Therefore the Gospel | |
| 14665 of Christ is not the Gospel of the kingdom, but another Gospel, that of the Holy Ghost, is to come yet, like unto another | |
| 14666 Law. | |
| 14667 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 arg. 4"><a name="38276" shape="rect"><span class="ref">[38276] Iª-IIae q. 106 a. 4 arg. 4</span></a> Praeterea, | |
| 14668 dominus dicit, Matth. XXIV, praedicabitur hoc <i>Evangelium regni | |
| 14669 in universo orbe, et tunc veniet consummatio</i>. Sed Evangelium | |
| 14670 Christi iamdiu est praedicatum in universo orbe; nec tamen adhuc | |
| 14671 venit consummatio. Ergo Evangelium Christi non est Evangelium | |
| 14672 regni, sed futurum est aliud Evangelium spiritus sancti, quasi alia | |
| 14673 lex.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p6"> | |
| 14674 <b>On the contrary,</b> Our Lord said ( | |
| 14675 <a class="scripRef" id="FS_Q106_A4-p6.1" href="./asv.html#Matt.24.34" target="asv">Mat. 24:34</a>): "I say to you that this generation shall not pass till all (these) things be done": which passage Chrysostom (Hom. lxxvii) | |
| 14676 explains as referring to "the generation of those that believe in Christ." Therefore the state of those who believe in Christ | |
| 14677 will last until the consummation of the world. | |
| 14678 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 s. c."><a name="38277" shape="rect"><span class="ref">[38277] Iª-IIae q. 106 a. 4 s. c.</span></a> Sed contra | |
| 14679 est quod dominus dicit, Matth. XXIV, <i>dico vobis quia non | |
| 14680 praeteribit generatio haec donec omnia fiant</i>, quod Chrysostomus | |
| 14681 exponit de generatione fidelium Christi. Ergo status fidelium | |
| 14682 Christi manebit usque ad consummationem saeculi.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q106_A4-p7"> | |
| 14683 <b>I answer that,</b> The state of the world may change in two ways. In one way, according to a change of law: and thus no other state will succeed | |
| 14684 this state of the New Law. Because the state of the New Law succeeded the state of the Old Law, as a more perfect law a less | |
| 14685 perfect one. Now no state of the present life can be more perfect that the state of the New Law: since nothing can approach | |
| 14686 nearer to the last end than that which is the immediate cause of our being brought to | |
| 14687 the last end. But the New Law does this: wherefore the Apostle says ( | |
| 14688 <a class="scripRef" id="FS_Q106_A4-p7.1" href="./asv.html#Heb.10.19" target="asv">Heb. 10:19-22</a>): "Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ, a new . . . way which | |
| 14689 He hath dedicated for us . . . let us draw near." Therefore no state of the present life can be more perfect than that of | |
| 14690 the New Law, since the nearer a thing is to the last end the more perfect it is. | |
| 14691 </p><p id="FS_Q106_A4-p8"> In another way the state of mankind may change according as man stands in relation to one and the same law more or less perfectly. | |
| 14692 And thus the state of the Old Law underwent frequent changes, since at times the laws were very well kept, and at other times | |
| 14693 were altogether unheeded. Thus, too, the state of the New Law is subject to change with regard to various places, times, and | |
| 14694 persons, according as the grace of the Holy Ghost dwells in man more or less perfectly. Nevertheless | |
| 14695 we are not to look forward to a state wherein man is to possess the grace of the Holy Ghost more perfectly than he has possessed | |
| 14696 it hitherto, especially the apostles who "received the firstfruits of the Spirit, i.e. sooner and more abundantly than others," | |
| 14697 as a gloss expounds on | |
| 14698 <a class="scripRef" id="FS_Q106_A4-p8.1" href="./asv.html#Rom.8.23" target="asv"> Rom. 8:23.</a> | |
| 14699 </p></div></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 co."><a name="38278" shape="rect"><span class="ref">[38278] Iª-IIae q. 106 a. 4 co.</span></a> Respondeo | |
| 14700 dicendum quod status mundi variari potest dupliciter. Uno modo, | |
| 14701 secundum diversitatem legis. Et sic huic statui novae legis nullus | |
| 14702 alius status succedet. Successit enim status novae legis statui | |
| 14703 veteris legis tanquam perfectior imperfectiori. Nullus autem status | |
| 14704 praesentis vitae potest esse perfectior quam status novae legis. | |
| 14705 Nihil enim potest esse propinquius fini ultimo quam quod immediate | |
| 14706 in finem ultimum introducit. Hoc autem facit nova lex, unde | |
| 14707 apostolus dicit, ad Heb. X, <i>habentes itaque, fratres, fiduciam | |
| 14708 in introitu sanctorum in sanguine Christi, quam initiavit nobis | |
| 14709 viam novam, accedamus ad eum</i>. Unde non potest esse aliquis | |
| 14710 perfectior status praesentis vitae quam status novae legis, quia | |
| 14711 tanto est unumquodque perfectius, quanto ultimo fini propinquius. | |
| 14712 Alio modo status hominum variari potest secundum quod homines | |
| 14713 diversimode se habent ad eandem legem, vel perfectius vel minus | |
| 14714 perfecte. Et sic status veteris legis frequenter fuit mutatus, cum | |
| 14715 quandoque leges optime custodirentur, quandoque omnino | |
| 14716 praetermitterentur. Sic etiam status novae legis diversificatur, | |
| 14717 secundum diversa loca et tempora et personas, inquantum gratia | |
| 14718 spiritus sancti perfectius vel minus perfecte ab aliquibus habetur. | |
| 14719 Non est tamen expectandum quod sit aliquis status futurus in quo | |
| 14720 perfectius gratia spiritus sancti habeatur quam hactenus habita | |
| 14721 fuerit, maxime ab apostolis, qui primitias spiritus acceperunt, | |
| 14722 <i>idest et tempore prius et ceteris abundantius</i>, ut Glossa | |
| 14723 dicit Rom. VIII.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p9"> | |
| 14724 <b>Reply to Objection 1:</b> As Dionysius says (Eccl. Hier. v), there is a threefold state of mankind; the first was under the Old Law; the second is | |
| 14725 that of the New Law; the third will take place not in this life, but in heaven. But as the first state is figurative and imperfect | |
| 14726 in comparison with the state of the Gospel; so is the present state figurative and imperfect in comparison with the heavenly | |
| 14727 state, with the advent of which the present state will be done away as | |
| 14728 expressed in that very passage ( | |
| 14729 <a class="scripRef" id="FS_Q106_A4-p9.1" href="./asv.html#iCor.13.12" target="asv">1 Cor. 13:12</a>): "We see now through a glass in a dark manner; but then face to face." | |
| 14730 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 ad 1"><a name="38279" shape="rect"><span class="ref">[38279] Iª-IIae q. 106 a. 4 ad 1</span></a> Ad primum | |
| 14731 ergo dicendum quod, sicut Dionysius dicit, in Eccl. Hier., triplex | |
| 14732 est hominum status, primus quidem veteris legis; secundus novae | |
| 14733 legis; tertius status succedit non in hac vita, sed in patria. Sed | |
| 14734 sicut primus status est figuralis et imperfectus respectu status | |
| 14735 evangelici, ita hic status est figuralis et imperfectus respectu | |
| 14736 status patriae; quo veniente, iste status evacuatur, sicut ibi | |
| 14737 dicitur, <i>videmus nunc per speculum in aenigmate, tunc autem | |
| 14738 facie ad faciem</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q106_A4-p10"> | |
| 14739 <b>Reply to Objection 2:</b> As Augustine says (Contra Faust. xix, 31), Montanus and Priscilla pretended that Our Lord's promise to give the Holy Ghost | |
| 14740 was fulfilled, not in the apostles, but in themselves. In like manner the Manicheans maintained that it was fulfilled in Manes | |
| 14741 whom they held to be the Paraclete. Hence none of the above received the Acts of the Apostles, where it is clearly shown that | |
| 14742 the aforesaid promise was fulfilled in the apostles: just as Our Lord promised | |
| 14743 them a second time ( | |
| 14744 <a class="scripRef" id="FS_Q106_A4-p10.1" href="./asv.html#Acts.1.5" target="asv">Acts 1:5</a>): "You shall be baptized with the Holy Ghost, not many days hence": which we read as having been fulfilled in | |
| 14745 <a class="scripRef" id="FS_Q106_A4-p10.2" href="./asv.html#Acts.2" target="asv">Acts 2</a>. However, these foolish notions are refuted by the statement ( | |
| 14746 <a class="scripRef" id="FS_Q106_A4-p10.3" href="./asv.html#John.7.39" target="asv">Jn. 7:39</a>) that "as yet the Spirit was not given, because Jesus was not yet glorified"; from which we gather that the Holy Ghost was | |
| 14747 given as soon as Christ was glorified in His Resurrection and Ascension. Moreover, this puts out of court the | |
| 14748 senseless idea that the Holy Ghost is to be expected to come at some other time. | |
| 14749 </p><p id="FS_Q106_A4-p11"> Now the Holy Ghost taught the apostles all truth in respect of matters necessary for salvation; those things, to wit, that | |
| 14750 we are bound to believe and to do. But He did not teach them about all future events: for this did not regard them according | |
| 14751 to | |
| 14752 <a class="scripRef" id="FS_Q106_A4-p11.1" href="./asv.html#Acts.1.7" target="asv"> Acts 1:7</a>: "It is not for you to know the times or moments which the Father hath put in His own power." | |
| 14753 </p></div></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 ad 2"><a name="38280" shape="rect"><span class="ref">[38280] Iª-IIae q. 106 a. 4 ad 2</span></a> Ad secundum | |
| 14754 dicendum quod, sicut Augustinus dicit in libro contra Faustum, | |
| 14755 Montanus et Priscilla posuerunt quod promissio domini de spiritu | |
| 14756 sancto dando non fuit completa in apostolis, sed in eis. Et | |
| 14757 similiter Manichaei posuerunt quod fuit completa in Manichaeo, quem | |
| 14758 dicebant esse spiritum Paracletum. Et ideo utrique non recipiebant | |
| 14759 actus apostolorum, in quibus manifeste ostenditur quod illa | |
| 14760 promissio fuit in apostolis completa, sicut dominus iterato eis | |
| 14761 promisit, Act. I, <i>baptizamini in spiritu sancto non post multos | |
| 14762 hos dies</i>; quod impletum legitur Act. II. Sed istae vanitates | |
| 14763 excluduntur per hoc quod dicitur Ioan. VII, <i>nondum erat spiritus | |
| 14764 datus, quia Iesus nondum erat glorificatus</i>, ex quo datur | |
| 14765 intelligi quod statim glorificato Christo in resurrectione et | |
| 14766 ascensione, fuit spiritus sanctus datus. Et per hoc etiam | |
| 14767 excluditur quorumcumque vanitas qui dicerent esse expectandum aliud | |
| 14768 tempus spiritus sancti. Docuit autem spiritus sanctus apostolos | |
| 14769 omnem veritatem de his quae pertinent ad necessitatem salutis, | |
| 14770 scilicet de credendis et agendis. Non tamen docuit eos de omnibus | |
| 14771 futuris eventibus, hoc enim ad eos non pertinebat, secundum illud | |
| 14772 Act. I, <i>non est vestrum nosse tempora vel momenta, quae pater | |
| 14773 posuit in sua potestate</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p12"> | |
| 14774 <b>Reply to Objection 3:</b> The Old Law corresponded not only to the Father, but also to the Son: because Christ was foreshadowed in the Old Law. Hence | |
| 14775 Our Lord said ( | |
| 14776 <a class="scripRef" id="FS_Q106_A4-p12.1" href="./asv.html#John.5.46" target="asv">Jn. 5:46</a>): "If you did believe Moses, you would perhaps believe me also; for he wrote of Me." In like manner the New Law corresponds | |
| 14777 not only to Christ, but also to the Holy Ghost; according to | |
| 14778 <a class="scripRef" id="FS_Q106_A4-p12.2" href="./asv.html#Rom.8.2" target="asv"> Rom. 8:2</a>: "The Law of the Spirit of life in Christ Jesus," etc. Hence we are not | |
| 14779 to look forward to another law corresponding to the Holy Ghost. | |
| 14780 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 ad 3"><a name="38281" shape="rect"><span class="ref">[38281] Iª-IIae q. 106 a. 4 ad 3</span></a> Ad tertium | |
| 14781 dicendum quod lex vetus non solum fuit patris, sed etiam filii, | |
| 14782 quia Christus in veteri lege figurabatur. Unde dominus dicit, Ioan. | |
| 14783 V, <i>si crederetis Moysi, crederetis forsitan et mihi, de me enim | |
| 14784 ille scripsit</i>. Similiter etiam lex nova non solum est Christi, | |
| 14785 sed etiam spiritus sancti; secundum illud Rom. VIII, <i>lex | |
| 14786 spiritus vitae in Christo Iesu,</i> et cetera. Unde non est | |
| 14787 expectanda alia lex, quae sit spiritus sancti.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q106_A4-p13"> | |
| 14788 <b>Reply to Objection 4:</b> Since Christ said at the very outset of the preaching of the Gospel: "The kingdom of heaven is at hand" ( | |
| 14789 <a class="scripRef" id="FS_Q106_A4-p13.1" href="./asv.html#Matt.4.17" target="asv">Mat. 4:17</a>), it is most absurd to say that the Gospel of Christ is not the Gospel of the kingdom. But the preaching of the Gospel of | |
| 14790 Christ may be understood in two ways. First, as denoting the spreading abroad of the knowledge of Christ: and thus the Gospel | |
| 14791 was preached throughout the world even at the time of the apostles, as | |
| 14792 Chrysostom states (Hom. lxxv in Matth.). And in this sense the words that follow---"and then shall the consummation come," | |
| 14793 refer to the destruction of Jerusalem, of which He was speaking literally. Secondly, the preaching of the Gospel may be understood | |
| 14794 as extending throughout the world and producing its full effect, so that, to wit, the Church would be founded in every nation. | |
| 14795 And in these sense, as Augustine writes to Hesychius (Epist. cxcix), the Gospel is not preached to the whole world | |
| 14796 yet, but, when it is, the consummation of the world will come. | |
| 14797 </p></div><div class="lat"><p class="latin" title="I-II q. 106 a. 4 ad 4"><a name="38282" shape="rect"><span class="ref">[38282] Iª-IIae q. 106 a. 4 ad 4</span></a> Ad quartum | |
| 14798 dicendum quod, cum Christus statim in principio evangelicae | |
| 14799 praedicationis dixerit, appropinquavit regnum caelorum, | |
| 14800 stultissimum est dicere quod Evangelium Christi non sit Evangelium | |
| 14801 regni. Sed praedicatio Evangelii Christi potest intelligi | |
| 14802 dupliciter. Uno modo, quantum ad divulgationem notitiae Christi, et | |
| 14803 sic praedicatum fuit Evangelium in universo orbe etiam tempore | |
| 14804 apostolorum, ut Chrysostomus dicit. Et secundum hoc, quod additur, | |
| 14805 et tunc erit consummatio, intelligitur de destructione Ierusalem, | |
| 14806 de qua tunc ad litteram loquebatur. Alio modo potest intelligi | |
| 14807 praedicatio Evangelii in universo orbe cum pleno effectu, ita | |
| 14808 scilicet quod in qualibet gente fundetur Ecclesia. Et ita, sicut | |
| 14809 dicit Augustinus, in epistola ad Hesych., nondum est praedicatum | |
| 14810 Evangelium in universo orbe, sed, hoc facto, veniet consummatio | |
| 14811 mundi.</p></div></div></div></div> | |
| 14812 <div id="FS_Q107" class="div3"> | |
| 14813 <h3 id="FS_Q107-p0.1">Q. 107. OF THE NEW LAW AS COMPARED WITH THE OLD (FOUR ARTICLES)</h3> | |
| 14814 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 14815 <p id="FS_Q107-p2"> We must now consider the New Law as compared with the Old: under which head there are four points of inquiry:</p><p id="FS_Q107-p3"><a href="#FS_Q107_A1"> (1) Whether the New Law is distinct from the Old Law?</a></p><p id="FS_Q107-p4"><a href="#FS_Q107_A2"> (2) Whether the New Law fulfils the Old?</a></p><p id="FS_Q107-p5"><a href="#FS_Q107_A3"> (3) Whether the New Law is contained in the Old?</a></p><p id="FS_Q107-p6"><a href="#FS_Q107_A4"> (4) Which is the more burdensome, the New or the Old Law?</a></p> | |
| 14816 </div></div><div class="lat"><p class="latin" title="I-II q. 107 pr."><a name="38283" shape="rect"><span class="ref">[38283] Iª-IIae q. 107 pr.</span></a> Deinde | |
| 14817 considerandum est de comparatione legis novae ad legem veterem. Et | |
| 14818 circa hoc quaeruntur quatuor. Primo, utrum lex nova sit alia lex a | |
| 14819 lege veteri. Secundo, utrum lex nova impleat veterem. Tertio, utrum | |
| 14820 lex nova contineatur in veteri. Quarto, quae sit gravior, utrum lex | |
| 14821 nova vel vetus.</p></div></div></div> | |
| 14822 <div id="FS_Q107_A1" class="div4"><h4 id="FS_Q107_A1-p0.1">Q. 107. A. 1. Whether the New Law is distinct from the Old Law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A1-p2"> | |
| 14823 <b>Objection 1:</b> It would seem that the New Law is not distinct from the Old. Because both these laws were given to those who believe in God: | |
| 14824 since "without faith it is impossible to please God," according to | |
| 14825 <a class="scripRef" id="FS_Q107_A1-p2.1" href="./asv.html#Heb.11.6" target="asv"> Heb. 11:6.</a> But the faith of olden times and of nowadays is the same, as the gloss says on | |
| 14826 <a class="scripRef" id="FS_Q107_A1-p2.2" href="./asv.html#Matt.21.9" target="asv"> Mat. 21:9.</a> Therefore the law is the same also. | |
| 14827 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 arg. 1"><a name="38284" shape="rect"><span class="ref">[38284] Iª-IIae q. 107 a. 1 arg. 1</span></a> Ad primum | |
| 14828 sic proceditur. Videtur quod lex nova non sit alia a lege veteri. | |
| 14829 Utraque enim lex datur fidem Dei habentibus, quia <i>sine fide | |
| 14830 impossibile est placere Deo</i>, ut dicitur Heb. XI. Sed eadem | |
| 14831 fides est antiquorum et modernorum, ut dicitur in Glossa Matth. | |
| 14832 XXI. Ergo etiam est eadem lex.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A1-p3"> | |
| 14833 <b>Objection 2:</b> Further, Augustine says (Contra Adamant. Manich. discip. xvii) that "there is little difference between the Law and Gospel" | |
| 14834 [*The 'little difference' refers to the Latin words 'timor' and 'amor']---"fear and love." But the New and Old Laws cannot | |
| 14835 be differentiated in respect of these two things: since even the Old Law comprised precepts of charity: "Thou shalt love thy | |
| 14836 neighbor" ( | |
| 14837 <a class="scripRef" id="FS_Q107_A1-p3.1" href="./asv.html#Lev.19.18" target="asv">Lev. 19:18</a>), and: "Thou shalt love the Lord thy God" | |
| 14838 ( | |
| 14839 <a class="scripRef" id="FS_Q107_A1-p3.2" href="./asv.html#Deut.6.5" target="asv">Dt. 6:5</a>). In like manner neither can they differ according to the other difference which Augustine assigns (Contra Faust. iv, 2), | |
| 14840 viz. that "the Old Testament contained temporal promises, whereas the New Testament contains spiritual and eternal promises": | |
| 14841 since even the New Testament contains temporal promises, according to | |
| 14842 <a class="scripRef" id="FS_Q107_A1-p3.3" href="./asv.html#Mark.10.30" target="asv"> Mk. 10:30</a>: He shall receive "a hundred times as much . . . in this time, houses and brethren," etc.: while in the Old Testament | |
| 14843 they hoped in promises spiritual and eternal, according to | |
| 14844 <a class="scripRef" id="FS_Q107_A1-p3.4" href="./asv.html#Heb.11.16" target="asv"> Heb. 11:16</a>: "But now they desire a better, that is to say, a heavenly country," which is said of the patriarchs. Therefore it seems | |
| 14845 that the New Law is not distinct from the Old. | |
| 14846 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 arg. 2"><a name="38285" shape="rect"><span class="ref">[38285] Iª-IIae q. 107 a. 1 arg. 2</span></a> Praeterea, | |
| 14847 Augustinus dicit, in libro contra Adamantum Manich. Discip., quod | |
| 14848 <i>brevis differentia legis et Evangelii est timor et amor</i>. Sed | |
| 14849 secundum haec duo nova lex et vetus diversificari non possunt, quia | |
| 14850 etiam in veteri lege proponuntur praecepta caritatis; Lev. XIX, | |
| 14851 <i>diliges proximum tuum</i>; et Deut. VI, <i>diliges dominum Deum | |
| 14852 tuum</i>. Similiter etiam diversificari non possunt per aliam | |
| 14853 differentiam quam Augustinus assignat, contra Faustum, quod | |
| 14854 <i>vetus testamentum habuit promissa temporalia, novum testamentum | |
| 14855 habet promissa spiritualia et aeterna</i>. Quia etiam in novo | |
| 14856 testamento promittuntur aliqua promissa temporalia; secundum illud | |
| 14857 Marc. X, <i>accipiet centies tantum in tempore hoc, domos et | |
| 14858 fratres,</i> et cetera. Et in veteri testamento sperabantur | |
| 14859 promissa spiritualia et aeterna; secundum illud ad Heb. XI, <i>nunc | |
| 14860 autem meliorem patriam appetunt, idest caelestem</i>, quod dicitur | |
| 14861 de antiquis patribus. Ergo videtur quod nova lex non sit alia a | |
| 14862 veteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A1-p4"> | |
| 14863 <b>Objection 3:</b> Further, the Apostle seems to distinguish both laws by calling the Old Law "a law of works," and the New Law "a law of faith" | |
| 14864 ( | |
| 14865 <a class="scripRef" id="FS_Q107_A1-p4.1" href="./asv.html#Rom.3.27" target="asv">Rom. 3:27</a>). But the Old Law was also a law of faith, according to | |
| 14866 <a class="scripRef" id="FS_Q107_A1-p4.2" href="./asv.html#Heb.11.39" target="asv"> Heb. 11:39</a>: "All were [Vulg.: 'All these being'] approved by the testimony of faith," which he says of the fathers of the Old Testament. | |
| 14867 In like manner the New Law is a law of works: since it is written ( | |
| 14868 <a class="scripRef" id="FS_Q107_A1-p4.3" href="./asv.html#Matt.5.44" target="asv">Mat. 5:44</a>): "Do good to | |
| 14869 them that hate you"; and ( | |
| 14870 <a class="scripRef" id="FS_Q107_A1-p4.4" href="./asv.html#Luke.22.19" target="asv">Lk. 22:19</a>): "Do this for a commemoration of Me." Therefore the New Law is not distinct from the Old. | |
| 14871 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 arg. 3"><a name="38286" shape="rect"><span class="ref">[38286] Iª-IIae q. 107 a. 1 arg. 3</span></a> Praeterea, | |
| 14872 apostolus videtur distinguere utramque legem, ad Rom. III, veterem | |
| 14873 legem appellans legem factorum, legem vero novam appellans legem | |
| 14874 fidei. Sed lex vetus fuit etiam fidei; secundum illud Heb. XI, | |
| 14875 <i>omnes testimonio fidei probati sunt</i>, quod dicit de patribus | |
| 14876 veteris testamenti. Similiter etiam lex nova est lex factorum, | |
| 14877 dicitur enim Matth. V, <i>benefacite his qui oderunt vos</i>; et | |
| 14878 Luc. XXII, <i>hoc facite in meam commemorationem</i>. Ergo lex nova | |
| 14879 non est alia a lege veteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A1-p5"> | |
| 14880 <b>On the contrary,</b> the Apostle says ( | |
| 14881 <a class="scripRef" id="FS_Q107_A1-p5.1" href="./asv.html#Heb.7.12" target="asv">Heb. 7:12</a>): "The priesthood being translated it is necessary that a translation also be made of the Law." But the priesthood of the | |
| 14882 New Testament is distinct from that of the Old, as the Apostle shows in the same place. Therefore the Law is also distinct. | |
| 14883 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 s. c."><a name="38287" shape="rect"><span class="ref">[38287] Iª-IIae q. 107 a. 1 s. c.</span></a> Sed contra | |
| 14884 est quod apostolus dicit, ad Heb. VII, <i>translato sacerdotio, | |
| 14885 necesse est ut legis translatio fiat</i>. Sed aliud est sacerdotium | |
| 14886 novi et veteris testamenti, ut ibidem apostolus probat. Ergo est | |
| 14887 etiam alia lex.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q107_A1-p6"> | |
| 14888 <b>I answer that,</b> As stated above ( | |
| 14889 <a href="#FS_Q90_A2" id="FS_Q107_A1-p6.1" shape="rect">Q[90], A[2]</a>; | |
| 14890 <a href="#FS_Q91_A4" id="FS_Q107_A1-p6.2" shape="rect"> Q[91], A[4]</a>), every law ordains human conduct to some end. Now things ordained to an end may be divided in two ways, considered from | |
| 14891 the point of view of the end. First, through being ordained to different ends: and this difference will be specific, especially | |
| 14892 if such ends are proximate. Secondly, by reason of being closely or remotely connected with the end. Thus it is clear | |
| 14893 that movements differ in species through being directed to different terms: while according as one part of a movement is nearer | |
| 14894 to the term than another part, the difference of perfect and imperfect movement is assessed. | |
| 14895 </p><p id="FS_Q107_A1-p7"> Accordingly then two laws may be distinguished from one another in two ways. First, through being altogether diverse, from | |
| 14896 the fact that they are ordained to diverse ends: thus a state-law ordained to democratic government, would differ specifically | |
| 14897 from a law ordained to government by the aristocracy. Secondly, two laws may be distinguished from one another, through one | |
| 14898 of them being more closely connected with the end, and the other more remotely: thus in one and the same | |
| 14899 state there is one law enjoined on men of mature age, who can forthwith accomplish that which pertains to the common good; | |
| 14900 and another law regulating the education of children who need to be taught how they are to achieve manly deeds later on. | |
| 14901 </p><p id="FS_Q107_A1-p8"> We must therefore say that, according to the first way, the New Law is not distinct from the Old Law: because they both have | |
| 14902 the same end, namely, man's subjection to God; and there is but one God of the New and of the Old Testament, according to | |
| 14903 <a class="scripRef" id="FS_Q107_A1-p8.1" href="./asv.html#Rom.3.30" target="asv"> Rom. 3:30</a>: "It is one God that justifieth circumcision by faith, and uncircumcision through faith." According to the second way, the | |
| 14904 New Law is distinct from the Old Law: because the Old Law is like a pedagogue of | |
| 14905 children, as the Apostle says ( | |
| 14906 <a class="scripRef" id="FS_Q107_A1-p8.2" href="./asv.html#Gal.3.24" target="asv">Gal. 3:24</a>), whereas the New Law is the law of perfection, since it is the law of charity, of which the Apostle says ( | |
| 14907 <a class="scripRef" id="FS_Q107_A1-p8.3" href="./asv.html#Col.3.14" target="asv">Col. 3:14</a>) that it is "the bond of perfection." | |
| 14908 </p></div></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 co."><a name="38288" shape="rect"><span class="ref">[38288] Iª-IIae q. 107 a. 1 co.</span></a> Respondeo | |
| 14909 dicendum quod, sicut supra dictum est, omnis lex ordinat | |
| 14910 conversationem humanam in ordine ad aliquem finem. Ea autem quae | |
| 14911 ordinantur ad finem, secundum rationem finis dupliciter | |
| 14912 diversificari possunt. Uno modo, quia ordinantur ad diversos fines, | |
| 14913 et haec est diversitas speciei, maxime si sit finis proximus. Alio | |
| 14914 modo, secundum propinquitatem ad finem vel distantiam ab ipso. | |
| 14915 Sicut patet quod motus differunt specie secundum quod ordinantur ad | |
| 14916 diversos terminos, secundum vero quod una pars motus est | |
| 14917 propinquior termino quam alia, attenditur differentia in motu | |
| 14918 secundum perfectum et imperfectum. Sic ergo duae leges distingui | |
| 14919 possunt dupliciter. Uno modo, quasi omnino diversae, utpote | |
| 14920 ordinatae ad diversos fines, sicut lex civitatis quae esset | |
| 14921 ordinata ad hoc quod populus dominaretur, esset specie differens ab | |
| 14922 illa lege quae esset ad hoc ordinata quod optimates civitatis | |
| 14923 dominarentur. Alio modo duae leges distingui possunt secundum quod | |
| 14924 una propinquius ordinat ad finem, alia vero remotius. Puta in una | |
| 14925 et eadem civitate dicitur alia lex quae imponitur viris perfectis, | |
| 14926 qui statim possunt exequi ea quae pertinent ad bonum commune; et | |
| 14927 alia lex de disciplina puerorum, qui sunt instruendi qualiter | |
| 14928 postmodum opera virorum exequantur. Dicendum est ergo quod secundum | |
| 14929 primum modum, lex nova non est alia a lege veteri, quia utriusque | |
| 14930 est unus finis, scilicet ut homines subdantur Deo; est autem unus | |
| 14931 Deus et novi et veteris testamenti, secundum illud Rom. III, | |
| 14932 <i>unus Deus est qui iustificat circumcisionem ex fide, et | |
| 14933 praeputium per fidem</i>. Alio modo, lex nova est alia a veteri. | |
| 14934 Quia lex vetus est quasi paedagogus puerorum, ut apostolus dicit, | |
| 14935 ad Gal. III, lex autem nova est lex perfectionis, quia est lex | |
| 14936 caritatis, de qua apostolus dicit, ad Colos. III, quod est vinculum | |
| 14937 perfectionis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A1-p9"> | |
| 14938 <b>Reply to Objection 1:</b> The unity of faith under both Testaments witnesses to the unity of end: for it has been stated above ( | |
| 14939 <a href="FS_v.html#FS_Q62_A2" id="FS_Q107_A1-p9.1" shape="rect">Q[62], A[2]</a>) that the object of the theological virtues, among which is faith, is the last end. Yet faith had a different state in the | |
| 14940 Old and in the New Law: since what they believed as future, we believe as fact. | |
| 14941 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 ad 1"><a name="38289" shape="rect"><span class="ref">[38289] Iª-IIae q. 107 a. 1 ad 1</span></a> Ad primum | |
| 14942 ergo dicendum quod unitas fidei utriusque testamenti attestatur | |
| 14943 unitati finis, dictum est enim supra quod obiectum theologicarum | |
| 14944 virtutum, inter quas est fides, est finis ultimus. Sed tamen fides | |
| 14945 habuit alium statum in veteri et in nova lege, nam quod illi | |
| 14946 credebant futurum, nos credimus factum.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q107_A1-p10"> | |
| 14947 <b>Reply to Objection 2:</b> All the differences assigned between the Old and New Laws are gathered from their relative perfection and imperfection. For | |
| 14948 the precepts of every law prescribe acts of virtue. Now the imperfect, who as yet are not possessed of a virtuous habit, are | |
| 14949 directed in one way to perform virtuous acts, while those who are perfected by the possession of virtuous habits are directed | |
| 14950 in another way. For those who as yet are not endowed with virtuous habits, are | |
| 14951 directed to the performance of virtuous acts by reason of some outward cause: for instance, by the threat of punishment, or | |
| 14952 the promise of some extrinsic rewards, such as honor, riches, or the like. Hence the Old Law, which was given to men who were | |
| 14953 imperfect, that is, who had not yet received spiritual grace, was called the "law of fear," inasmuch as it induced men to | |
| 14954 observe its commandments by threatening them with penalties; and is spoken of as containing temporal promises. On the other | |
| 14955 hand, those who are possessed of virtue, are inclined to do virtuous deeds through love of virtue, not on account of some | |
| 14956 extrinsic punishment or reward. Hence the New Law which derives its pre-eminence from the spiritual grace instilled into our | |
| 14957 hearts, is called the "Law of love": and it is described as containing spiritual and eternal promises, which are objects of | |
| 14958 the virtues, chiefly of charity. Accordingly such persons are inclined of themselves to those objects, not as to something | |
| 14959 foreign but as to something of their own. For this reason, too, the Old Law is described as "restraining the hand, not the | |
| 14960 will" [*Peter Lombard, Sent. iii, D, 40]; since when a man refrains from some sins through fear of being punished, his will | |
| 14961 does not shrink simply from sin, as does the will of a man who refrains from sin through love of righteousness: and hence | |
| 14962 the New Law, which is the Law of love, is said to restrain the will. | |
| 14963 </p><p id="FS_Q107_A1-p11"> Nevertheless there were some in the state of the Old Testament who, having charity and the grace of the Holy Ghost, looked | |
| 14964 chiefly to spiritual and eternal promises: and in this respect they belonged to the New Law. In like manner in the New Testament | |
| 14965 there are some carnal men who have not yet attained to the perfection of the New Law; and these it was necessary, even under | |
| 14966 the New Testament, to lead to virtuous action by the fear of punishment and by temporal promises. | |
| 14967 </p><p id="FS_Q107_A1-p12"> But although the Old Law contained precepts of charity, nevertheless it did not confer the Holy Ghost by Whom "charity . | |
| 14968 . . is spread abroad in our hearts" ( | |
| 14969 <a class="scripRef" id="FS_Q107_A1-p12.1" href="./asv.html#Rom.5.5" target="asv">Rom. 5:5</a>). | |
| 14970 </p></div></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 ad 2"><a name="38290" shape="rect"><span class="ref">[38290] Iª-IIae q. 107 a. 1 ad 2</span></a> Ad secundum | |
| 14971 dicendum quod omnes differentiae quae assignantur inter novam legem | |
| 14972 et veterem, accipiuntur secundum perfectum et imperfectum. | |
| 14973 Praecepta enim legis cuiuslibet dantur de actibus virtutum. Ad | |
| 14974 operanda autem virtutum opera aliter inclinantur imperfecti, qui | |
| 14975 nondum habent virtutis habitum; et aliter illi qui sunt per habitum | |
| 14976 virtutis perfecti. Illi enim qui nondum habent habitum virtutis, | |
| 14977 inclinantur ad agendum virtutis opera ex aliqua causa extrinseca, | |
| 14978 puta ex comminatione poenarum, vel ex promissione aliquarum | |
| 14979 extrinsecarum remunerationum, puta honoris vel divitiarum vel | |
| 14980 alicuius huiusmodi. Et ideo lex vetus, quae dabatur imperfectis, | |
| 14981 idest nondum consecutis gratiam spiritualem, dicebatur lex timoris, | |
| 14982 inquantum inducebat ad observantiam praeceptorum per comminationem | |
| 14983 quarundam poenarum. Et dicitur habere temporalia quaedam promissa. | |
| 14984 Illi autem qui habent virtutem, inclinantur ad virtutis opera | |
| 14985 agenda propter amorem virtutis, non propter aliquam poenam aut | |
| 14986 remunerationem extrinsecam. Et ideo lex nova, cuius principalitas | |
| 14987 consistit in ipsa spirituali gratia indita cordibus, dicitur lex | |
| 14988 amoris. Et dicitur habere promissa spiritualia et aeterna, quae | |
| 14989 sunt obiecta virtutis, praecipue caritatis. Et ita per se in ea | |
| 14990 inclinantur, non quasi in extranea, sed quasi in propria. Et | |
| 14991 propter hoc etiam lex vetus dicitur cohibere manum, non animum, | |
| 14992 quia qui timore poenae ab aliquo peccato abstinet, non simpliciter | |
| 14993 eius voluntas a peccato recedit, sicut recedit voluntas eius qui | |
| 14994 amore iustitiae abstinet a peccato. Et propter hoc lex nova, quae | |
| 14995 est lex amoris, dicitur animum cohibere. Fuerunt tamen aliqui in | |
| 14996 statu veteris testamenti habentes caritatem et gratiam spiritus | |
| 14997 sancti, qui principaliter expectabant promissiones spirituales et | |
| 14998 aeternas. Et secundum hoc pertinebant ad legem novam. Similiter | |
| 14999 etiam in novo testamento sunt aliqui carnales nondum pertingentes | |
| 15000 ad perfectionem novae legis, quos oportuit etiam in novo testamento | |
| 15001 induci ad virtutis opera per timorem poenarum, et per aliqua | |
| 15002 temporalia promissa. Lex autem vetus etsi praecepta caritatis | |
| 15003 daret, non tamen per eam dabatur spiritus sanctus, per quem | |
| 15004 diffunditur caritas in cordibus nostris, ut dicitur Rom. V.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A1-p13"> | |
| 15005 <b>Reply to Objection 3:</b> As stated above ( | |
| 15006 <a href="#FS_Q106_A1" id="FS_Q107_A1-p13.1" shape="rect">Q[106], AA[1]</a>,2), the New Law is called the law of faith, in so far as its pre-eminence is derived from that very grace which is given | |
| 15007 inwardly to believers, and for this reason is called the grace of faith. Nevertheless it consists secondarily in certain deeds, | |
| 15008 moral and sacramental: but the New Law does not consist chiefly in these latter things, as did the Old Law. As to those under | |
| 15009 the Old Testament who | |
| 15010 through faith were acceptable to God, in this respect they belonged to the New Testament: for they were not justified except | |
| 15011 through faith in Christ, Who is the Author of the New Testament. Hence of Moses the Apostle says ( | |
| 15012 <a class="scripRef" id="FS_Q107_A1-p13.2" href="./asv.html#Heb.11.26" target="asv">Heb. 11:26</a>) that he esteemed "the reproach of Christ greater riches than the treasure of the Egyptians." | |
| 15013 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 1 ad 3"><a name="38291" shape="rect"><span class="ref">[38291] Iª-IIae q. 107 a. 1 ad 3</span></a> Ad tertium | |
| 15014 dicendum quod, sicut supra dictum est, lex nova dicitur lex fidei, | |
| 15015 inquantum eius principalitas consistit in ipsa gratia quae interius | |
| 15016 datur credentibus, unde dicitur gratia fidei. Habet autem | |
| 15017 secundario aliqua facta et moralia et sacramentalia, sed in his non | |
| 15018 consistit principalitas legis novae, sicut principalitas veteris | |
| 15019 legis in eis consistebat. Illi autem qui in veteri testamento Deo | |
| 15020 fuerunt accepti per fidem, secundum hoc ad novum testamentum | |
| 15021 pertinebant, non enim iustificabantur nisi per fidem Christi, qui | |
| 15022 est auctor novi testamenti. Unde et de Moyse dicit apostolus, ad | |
| 15023 Heb. XI, quod <i>maiores divitias aestimabat thesauro Aegyptiorum, | |
| 15024 improperium Christi</i>.</p></div></div></div><div id="FS_Q107_A2" class="div4"><h4 id="FS_Q107_A2-p0.1">Q. 107. A. 2. Whether the New Law fulfils the Old?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p2"> | |
| 15025 <b>Objection 1:</b> It would seem that the New Law does not fulfil the Old. Because to fulfil and to void are contrary. But the New Law voids | |
| 15026 or excludes the observances of the Old Law: for the Apostle says ( | |
| 15027 <a class="scripRef" id="FS_Q107_A2-p2.1" href="./asv.html#Gal.5.2" target="asv">Gal. 5:2</a>): "If you be circumcised, Christ shall profit you nothing." Therefore the New Law is not a fulfilment of the Old. | |
| 15028 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 arg. 1"><a name="38292" shape="rect"><span class="ref">[38292] Iª-IIae q. 107 a. 2 arg. 1</span></a> Ad | |
| 15029 secundum sic proceditur. Videtur quod lex nova legem veterem non | |
| 15030 impleat. Impletio enim contrariatur evacuationi. Sed lex nova | |
| 15031 evacuat, vel excludit observantias legis veteris, dicit enim | |
| 15032 apostolus, ad Gal. V, <i>si circumcidimini, Christus nihil vobis | |
| 15033 proderit</i>. Ergo lex nova non est impletiva veteris legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p3"> | |
| 15034 <b>Objection 2:</b> Further, one contrary is not the fulfilment of another. But Our Lord propounded in the New Law precepts that were contrary | |
| 15035 to precepts of the Old Law. For we read ( | |
| 15036 <a class="scripRef" id="FS_Q107_A2-p3.1" href="./asv.html#Matt.5.27" target="asv">Mat. 5:27-32</a>): You have heard that it was said to them of old: . . . "Whosoever shall put away his wife, let him give her a bill of divorce. | |
| 15037 But I say to you that whosoever shall put away his wife . . . maketh her to commit adultery." Furthermore, the same evidently | |
| 15038 applies to | |
| 15039 the prohibition against swearing, against retaliation, and against hating one's enemies. In like manner Our Lord seems to | |
| 15040 have done away with the precepts of the Old Law relating to the different kinds of foods ( | |
| 15041 <a class="scripRef" id="FS_Q107_A2-p3.2" href="./asv.html#Matt.15.11" target="asv">Mat. 15:11</a>): "Not that which goeth into the mouth defileth the man: but what cometh out of the mouth, this defileth a man." Therefore | |
| 15042 the New Law is not a fulfilment of the Old. | |
| 15043 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 arg. 2"><a name="38293" shape="rect"><span class="ref">[38293] Iª-IIae q. 107 a. 2 arg. 2</span></a> Praeterea, | |
| 15044 contrarium non est impletivum sui contrarii. Sed dominus in lege | |
| 15045 nova proposuit quaedam praecepta contraria praeceptis veteris | |
| 15046 legis. Dicitur enim Matth. V, <i>audistis quia dictum est antiquis, | |
| 15047 quicumque dimiserit uxorem suam, det ei libellum repudii. Ego autem | |
| 15048 dico vobis, quicumque dimiserit uxorem suam, facit eam | |
| 15049 moechari</i>. Et idem consequenter patet in prohibitione iuramenti, | |
| 15050 et etiam in prohibitione talionis, et in odio inimicorum. Similiter | |
| 15051 etiam videtur dominus exclusisse praecepta veteris legis de | |
| 15052 discretione ciborum, Matth. XV, <i>non quod intrat in os, | |
| 15053 coinquinat hominem</i>. Ergo lex nova non est impletiva | |
| 15054 veteris.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p4"> | |
| 15055 <b>Objection 3:</b> Further, whoever acts against a law does not fulfil the law. But Christ in certain cases acted against the Law. For He touched | |
| 15056 the leper ( | |
| 15057 <a class="scripRef" id="FS_Q107_A2-p4.1" href="./asv.html#Matt.8.3" target="asv">Mat. 8:3</a>), which was contrary to the Law. Likewise He seems to have frequently broken the sabbath; since the Jews used to say of Him | |
| 15058 ( | |
| 15059 <a class="scripRef" id="FS_Q107_A2-p4.2" href="./asv.html#John.9.16" target="asv">Jn. 9:16</a>): "This man is not of God, who keepeth not the sabbath." Therefore Christ did not fulfil the Law: and so the New Law given | |
| 15060 by Christ is not a fulfilment of the | |
| 15061 Old. | |
| 15062 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 arg. 3"><a name="38294" shape="rect"><span class="ref">[38294] Iª-IIae q. 107 a. 2 arg. 3</span></a> Praeterea, | |
| 15063 quicumque contra legem agit, non implet legem. Sed Christus in | |
| 15064 aliquibus contra legem fecit. Tetigit enim leprosum, ut dicitur | |
| 15065 Matth. VIII, quod erat contra legem. Similiter etiam videtur | |
| 15066 sabbatum pluries violasse, unde de eo dicebant Iudaei, Ioan. IX, | |
| 15067 <i>non est hic homo a Deo, qui sabbatum non custodit</i>. Ergo | |
| 15068 Christus non implevit legem. Et ita lex nova data a Christo, non | |
| 15069 est veteris impletiva.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p5"> | |
| 15070 <b>Objection 4:</b> Further, the Old Law contained precepts, moral, ceremonial, and judicial, as stated above ( | |
| 15071 <a href="#FS_Q99_A4" id="FS_Q107_A2-p5.1" shape="rect">Q[99], A[4]</a>). But Our Lord ( | |
| 15072 <a class="scripRef" id="FS_Q107_A2-p5.2" href="./asv.html#Matt.5" target="asv">Mat. 5</a>) fulfilled the Law in some respects, but without mentioning the judicial and ceremonial precepts. Therefore it seems that | |
| 15073 the New Law is not a complete fulfilment of the Old. | |
| 15074 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 arg. 4"><a name="38295" shape="rect"><span class="ref">[38295] Iª-IIae q. 107 a. 2 arg. 4</span></a> Praeterea, | |
| 15075 in veteri lege continebantur praecepta moralia, caeremonialia et | |
| 15076 iudicialia, ut supra dictum est. Sed dominus, Matth. V, ubi quantum | |
| 15077 ad aliqua legem implevit, nullam mentionem videtur facere de | |
| 15078 iudicialibus et caeremonialibus. Ergo videtur quod lex nova non sit | |
| 15079 totaliter veteris impletiva.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p6"> | |
| 15080 <b>On the contrary,</b> Our Lord said ( | |
| 15081 <a class="scripRef" id="FS_Q107_A2-p6.1" href="./asv.html#Matt.5.17" target="asv">Mat. 5:17</a>): "I am not come to destroy, but to fulfil": and went on to say ( | |
| 15082 <a class="scripRef" id="FS_Q107_A2-p6.2" href="./asv.html#Matt.5.18" target="asv">Mat. 5:18</a>): "One jot or one tittle shall not pass of the Law till all be fulfilled." | |
| 15083 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 s. c."><a name="38296" shape="rect"><span class="ref">[38296] Iª-IIae q. 107 a. 2 s. c.</span></a> Sed contra | |
| 15084 est quod dominus dicit, Matth. V, <i>non veni solvere legem, sed | |
| 15085 adimplere</i>. Et postea, subdit, <i>iota unum, aut unus apex, non | |
| 15086 praeteribit a lege, donec omnia fiant</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q107_A2-p7"> | |
| 15087 <b>I answer that,</b> As stated above | |
| 15088 <a href="#FS_Q107_A1" id="FS_Q107_A2-p7.1" shape="rect">(A[1])</a>, the New Law is compared to the Old as the perfect to the imperfect. Now everything perfect fulfils that which is lacking | |
| 15089 in the imperfect. And accordingly the New Law fulfils the Old by supplying that which was lacking in the Old Law. | |
| 15090 </p><p id="FS_Q107_A2-p8"> Now two things of every law is to make men righteous and virtuous, as was stated above ( | |
| 15091 <a href="#FS_Q92_A1" id="FS_Q107_A2-p8.1" shape="rect">Q[92], A[1]</a>): and consequently the end of the Old Law was the justification of men. The Law, however, could not accomplish this: but | |
| 15092 foreshadowed it by certain ceremonial actions, and promised it in words. And in this respect, the New Law fulfils the Old | |
| 15093 by justifying men through the power of Christ's Passion. This is what the Apostle says ( | |
| 15094 <a class="scripRef" id="FS_Q107_A2-p8.2" href="./asv.html#Rom.8.3" target="asv">Rom. | |
| 15095 8:3,4 | |
| 15096 </a>): "What the Law could not do . . . God sending His own Son in the likeness of sinful flesh . . . hath condemned sin in the | |
| 15097 flesh, that the justification of the Law might be fulfilled in us." And in this respect, the New Law gives what the Old Law | |
| 15098 promised, according to | |
| 15099 <a class="scripRef" id="FS_Q107_A2-p8.3" href="./asv.html#iiCor.1.20" target="asv">2 Cor. 1:20</a>: "Whatever are the promises of God, in Him," i.e. in Christ, "they are 'Yea'." [*The Douay version reads thus: "All the promises | |
| 15100 of God are in Him, 'It is'."] Again, in this respect, it also fulfils | |
| 15101 what the Old Law foreshadowed. Hence it is written ( | |
| 15102 <a class="scripRef" id="FS_Q107_A2-p8.4" href="./asv.html#Col.2.17" target="asv">Col. 2:17</a>) concerning the ceremonial precepts that they were "a shadow of things to come, but the body is of Christ"; in other words, | |
| 15103 the reality is found in Christ. Wherefore the New Law is called the law of reality; whereas the Old Law is called the law | |
| 15104 of shadow or of figure. | |
| 15105 </p><p id="FS_Q107_A2-p9"> Now Christ fulfilled the precepts of the Old Law both in His works and in His doctrine. In His works, because He was willing | |
| 15106 to be circumcised and to fulfil the other legal observances, which were binding for the time being; according to | |
| 15107 <a class="scripRef" id="FS_Q107_A2-p9.1" href="./asv.html#Gal.4.4" target="asv"> Gal. 4:4</a>: "Made under the Law." In His doctrine He fulfilled the precepts of the Law in three ways. First, by explaining the true | |
| 15108 sense of the Law. This is clear in the case of murder and adultery, the prohibition of which | |
| 15109 the Scribes and Pharisees thought to refer only to the exterior act: wherefore Our Lord fulfilled the Law by showing that | |
| 15110 the prohibition extended also to the interior acts of sins. Secondly, Our Lord fulfilled the precepts of the Law by prescribing | |
| 15111 the safest way of complying with the statutes of the Old Law. Thus the Old Law forbade perjury: and this is more safely avoided, | |
| 15112 by abstaining altogether from swearing, save in cases of urgency. Thirdly, Our Lord fulfilled the precepts of the Law, | |
| 15113 by adding some counsels of perfection: this is clearly seen in | |
| 15114 <a class="scripRef" id="FS_Q107_A2-p9.2" href="./asv.html#Matt.19.21" target="asv"> Mat. 19:21, </a> where Our Lord said to the man who affirmed that he had kept all the precepts of the Old Law: "One thing is wanting to thee: | |
| 15115 If thou wilt be perfect, go, sell whatsoever thou hast," etc. [*St. Thomas combines | |
| 15116 <a class="scripRef" id="FS_Q107_A2-p9.3" href="./asv.html#Matt.19.21" target="asv"> Mat. 19:21 </a>with | |
| 15117 <a class="scripRef" id="FS_Q107_A2-p9.4" href="./asv.html#Mark.10.21" target="asv"> Mk. 10:21</a>]. | |
| 15118 </p></div></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 co."><a name="38297" shape="rect"><span class="ref">[38297] Iª-IIae q. 107 a. 2 co.</span></a> Respondeo | |
| 15119 dicendum quod, sicut dictum est, lex nova comparatur ad veterem | |
| 15120 sicut perfectum ad imperfectum. Omne autem perfectum adimplet id | |
| 15121 quod imperfecto deest. Et secundum hoc lex nova adimplet veterem | |
| 15122 legem, inquantum supplet illud quod veteri legi deerat. In veteri | |
| 15123 autem lege duo possunt considerari, scilicet finis; et praecepta | |
| 15124 contenta in lege. Finis vero cuiuslibet legis est ut homines | |
| 15125 efficiantur iusti et virtuosi, ut supra dictum est. Unde et finis | |
| 15126 veteris legis erat iustificatio hominum. Quam quidem lex efficere | |
| 15127 non poterat, sed figurabat quibusdam caeremonialibus factis, et | |
| 15128 promittebat verbis. Et quantum ad hoc, lex nova implet veterem | |
| 15129 legem iustificando virtute passionis Christi. Et hoc est quod | |
| 15130 apostolus dicit, ad Rom. VIII, <i>quod impossibile erat legi, Deus, | |
| 15131 filium suum mittens in similitudinem carnis peccati, damnavit | |
| 15132 peccatum in carne, ut iustificatio legis impleretur in nobis</i>. | |
| 15133 Et quantum ad hoc, lex nova exhibet quod lex vetus promittebat; | |
| 15134 secundum illud II ad Cor. I, quotquot promissiones Dei sunt, in | |
| 15135 illo est, idest in Christo. Et iterum quantum ad hoc etiam complet | |
| 15136 quod vetus lex figurabat. Unde ad Colos. II dicitur de | |
| 15137 caeremonialibus quod erant umbra futurorum, corpus autem Christi, | |
| 15138 idest, veritas pertinet ad Christum. Unde lex nova dicitur lex | |
| 15139 veritatis, lex autem vetus umbrae vel figurae. Praecepta vero | |
| 15140 veteris legis adimplevit Christus et opere, et doctrina. Opere | |
| 15141 quidem, quia circumcidi voluit, et alia legalia observare, quae | |
| 15142 erant illo tempore observanda; secundum illud Gal. IV, <i>factum | |
| 15143 sub lege</i>. Sua autem doctrina adimplevit praecepta legis | |
| 15144 tripliciter. Primo quidem, verum intellectum legis exprimendo. | |
| 15145 Sicut patet in homicidio et adulterio, in quorum prohibitione | |
| 15146 Scribae et Pharisaei non intelligebant nisi exteriorem actum | |
| 15147 prohibitum, unde dominus legem adimplevit, ostendendo etiam | |
| 15148 interiores actus peccatorum cadere sub prohibitione. Secundo, | |
| 15149 adimplevit dominus praecepta legis, ordinando quomodo tutius | |
| 15150 observaretur quod lex vetus statuerat. Sicut lex vetus statuerat ut | |
| 15151 homo non peiuraret, et hoc tutius observatur si omnino a iuramento | |
| 15152 abstineat, nisi in casu necessitatis. Tertio, adimplevit dominus | |
| 15153 praecepta legis, superaddendo quaedam perfectionis consilia, ut | |
| 15154 patet Matth. XIX, ubi dominus dicenti se observasse praecepta | |
| 15155 veteris legis, dicit, unum tibi deest. <i>Si vis perfectus esse, | |
| 15156 vade et vende omnia quae habes,</i> et cetera.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p10"> | |
| 15157 <b>Reply to Objection 1:</b> The New Law does not void observance of the Old Law except in the point of ceremonial precepts, as stated above ( | |
| 15158 <a href="#FS_Q103_A3" id="FS_Q107_A2-p10.1" shape="rect">Q[103], AA[3]</a>,4). Now the latter were figurative of something to come. Wherefore from the very fact that the ceremonial precepts were fulfilled | |
| 15159 when those things were accomplished which they foreshadowed, it follows that they are no longer to be observed: for it they | |
| 15160 were to be observed, this would mean that | |
| 15161 something is still to be accomplished and is not yet fulfilled. Thus the promise of a future gift holds no longer when it | |
| 15162 has been fulfilled by the presentation of the gift. In this way the legal ceremonies are abolished by being fulfilled. | |
| 15163 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 ad 1"><a name="38298" shape="rect"><span class="ref">[38298] Iª-IIae q. 107 a. 2 ad 1</span></a> Ad primum | |
| 15164 ergo dicendum quod lex nova non evacuat observantiam veteris legis | |
| 15165 nisi quantum ad caeremonialia, ut supra habitum est. Haec autem | |
| 15166 erant in figuram futuri. Unde ex hoc ipso quod caeremonialia | |
| 15167 praecepta sunt impleta, perfectis his quae figurabantur, non sunt | |
| 15168 ulterius observanda, quia si observarentur, adhuc significaretur | |
| 15169 aliquid ut futurum et non impletum. Sicut etiam promissio futuri | |
| 15170 doni locum iam non habet, promissione iam impleta per doni | |
| 15171 exhibitionem et per hunc modum, caeremoniae legis tolluntur cum | |
| 15172 implentur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p11"> | |
| 15173 <b>Reply to Objection 2:</b> As Augustine says (Contra Faust. xix, 26), those precepts of Our Lord are not contrary to the precepts of the Old Law. For | |
| 15174 what Our Lord commanded about a man not putting away his wife, is not contrary to what the Law prescribed. "For the Law did | |
| 15175 not say: 'Let him that wills, put his wife away': the contrary of which would be not to put her away. On the contrary, the | |
| 15176 Law was unwilling that a man should put away his wife, since it prescribed a delay, | |
| 15177 so that excessive eagerness for divorce might cease through being weakened during the writing of the bill. Hence Our Lord, | |
| 15178 in order to impress the fact that a wife ought not easily to be put away, allowed no exception save in the case of fornication." | |
| 15179 The same applies to the prohibition about swearing, as stated above. The same is also clear with respect to the prohibition | |
| 15180 of retaliation. For the Law fixed a limit to revenge, by forbidding men to seek vengeance unreasonably: whereas Our Lord | |
| 15181 deprived them of vengeance more completely by commanding them to abstain from it altogether. With regard to the hatred of | |
| 15182 one's enemies, He dispelled the false interpretation of the Pharisees, by admonishing us to hate, not the person, but his | |
| 15183 sin. As to discriminating between various foods, which was a ceremonial matter, Our Lord did not forbid this to be observed: | |
| 15184 but He showed that no foods are naturally unclean, but only in token of something else, as stated above ( | |
| 15185 <a href="#FS_Q102_A6" id="FS_Q107_A2-p11.1" shape="rect">Q[102], A[6]</a>, ad 1). | |
| 15186 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 ad 2"><a name="38299" shape="rect"><span class="ref">[38299] Iª-IIae q. 107 a. 2 ad 2</span></a> Ad secundum | |
| 15187 dicendum quod, sicut Augustinus dicit, contra Faustum, praecepta | |
| 15188 illa domini non sunt contraria praeceptis veteris legis <i>quod | |
| 15189 enim dominus praecepit de uxore non dimittenda, non est contrarium | |
| 15190 ei quod lex praecepit. Neque enim ait lex, qui voluerit, dimittat | |
| 15191 uxorem; cui esset contrarium non dimittere. Sed utique nolebat | |
| 15192 dimitti uxorem a viro, qui hanc interposuit moram, ut in dissidium | |
| 15193 animus praeceps libelli conscriptione refractus absisteret. Unde | |
| 15194 dominus, ad hoc confirmandum ut non facile uxor dimittatur, solam | |
| 15195 causam fornicationis excepit</i>. Et idem etiam dicendum est in | |
| 15196 prohibitione iuramenti, sicut dictum est. Et idem etiam patet in | |
| 15197 prohibitione talionis. Taxavit enim modum vindictae lex, ut non | |
| 15198 procederetur ad immoderatam vindictam, a qua dominus perfectius | |
| 15199 removit eum quem monuit omnino a vindicta abstinere. Circa odium | |
| 15200 vero inimicorum, removit falsum Pharisaeorum intellectum, nos | |
| 15201 monens ut persona odio non haberetur, sed culpa. Circa discretionem | |
| 15202 vero ciborum, quae caeremonialis erat, dominus non mandavit ut tunc | |
| 15203 non observaretur, sed ostendit quod nulli cibi secundum suam | |
| 15204 naturam erant immundi, sed solum secundum figuram, ut supra dictum | |
| 15205 est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p12"> | |
| 15206 <b>Reply to Objection 3:</b> It was forbidden by the Law to touch a leper; because by doing so, man incurred a certain uncleanness of irregularity, as | |
| 15207 also by touching the dead, as stated above ( | |
| 15208 <a href="#FS_Q102_A5" id="FS_Q107_A2-p12.1" shape="rect">Q[102], A[5]</a>, ad 4). But Our Lord, Who healed the leper, could not contract an uncleanness. By those things which He did on the sabbath, | |
| 15209 He did not break the sabbath in reality, as the Master Himself shows in the Gospel: both because He worked miracles by His | |
| 15210 Divine power, which is ever active among things; and because He worked miracles by His Divine power, which is ever active | |
| 15211 among things; and because His works were concerned with the salvation of man, while the Pharisees were concerned for the well-being | |
| 15212 of animals even on the sabbath; and again because on account of urgency He excused His disciples for gathering the ears of | |
| 15213 corn on the sabbath. But He did seem to break the sabbath according to the superstitious interpretation of the Pharisees, | |
| 15214 who thought that man ought to abstain from doing even works of kindness on the sabbath; which was contrary to the intention | |
| 15215 of the Law. | |
| 15216 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 ad 3"><a name="38300" shape="rect"><span class="ref">[38300] Iª-IIae q. 107 a. 2 ad 3</span></a> Ad tertium | |
| 15217 dicendum quod tactus leprosi erat prohibitus in lege, quia ex hoc | |
| 15218 incurrebat homo quandam irregularitatis immunditiam, sicut et ex | |
| 15219 tactu mortui, ut supra dictum est. Sed dominus, qui erat mundator | |
| 15220 leprosi, immunditiam incurrere non poterat. Per ea autem quae fecit | |
| 15221 in sabbato, sabbatum non solvit secundum rei veritatem, sicut ipse | |
| 15222 magister in Evangelio ostendit, tum quia operabatur miracula | |
| 15223 virtute divina, quae semper operatur in rebus; tum quia salutis | |
| 15224 humanae opera faciebat, cum Pharisaei etiam saluti animalium in die | |
| 15225 sabbati providerent; tum quia etiam ratione necessitatis discipulos | |
| 15226 excusavit in sabbato spicas colligentes. Sed videbatur solvere | |
| 15227 secundum superstitiosum intellectum Pharisaeorum, qui credebant | |
| 15228 etiam a salubribus operibus esse in die sabbati abstinendum, quod | |
| 15229 erat contra intentionem legis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A2-p13"> | |
| 15230 <b>Reply to Objection 4:</b> The reason why the ceremonial precepts of the Law are not mentioned in | |
| 15231 <a class="scripRef" id="FS_Q107_A2-p13.1" href="./asv.html#Matt.5" target="asv">Mat. 5</a> is because, as stated above (ad 1), their observance was abolished by their fulfilment. But of the judicial precepts He mentioned | |
| 15232 that of retaliation: so that what He said about it should refer to all the others. With regard to this precept, He taught | |
| 15233 that the intention of the Law was that retaliation should be sought out of love of justice, and not as a punishment out of | |
| 15234 revengeful spite, which He forbade, admonishing man to be ready to suffer yet greater insults; and this remains still in the | |
| 15235 New Law. | |
| 15236 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 2 ad 4"><a name="38301" shape="rect"><span class="ref">[38301] Iª-IIae q. 107 a. 2 ad 4</span></a> Ad quartum | |
| 15237 dicendum quod caeremonialia praecepta legis non commemorantur | |
| 15238 Matth. V, quia eorum observantia totaliter excluditur per | |
| 15239 impletionem, ut dictum est. De iudicialibus vero praeceptis | |
| 15240 commemoravit praeceptum talionis, ut quod de hoc diceretur, de | |
| 15241 omnibus aliis esset intelligendum. In quo quidem praecepto docuit | |
| 15242 legis intentionem non esse ad hoc quod poena talionis quaereretur | |
| 15243 propter livorem vindictae, quem ipse excludit, monens quod homo | |
| 15244 debet esse paratus etiam maiores iniurias sufferre, sed solum | |
| 15245 propter amorem iustitiae. Quod adhuc in nova lege remanet.</p></div></div></div><div id="FS_Q107_A3" class="div4"><h4 id="FS_Q107_A3-p0.1">Q. 107. A. 3. Whether the New Law is contained in the Old?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p2"> | |
| 15246 <b>Objection 1:</b> It would seem that the New Law is not contained in the Old. Because the New Law consists chiefly in faith: wherefore it is | |
| 15247 called the "law of faith" ( | |
| 15248 <a class="scripRef" id="FS_Q107_A3-p2.1" href="./asv.html#Rom.3.27" target="asv">Rom. 3:27</a>). But many points of faith are set forth in the New Law, which are not contained in the Old. Therefore the New Law is not | |
| 15249 contained in the Old. | |
| 15250 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 arg. 1"><a name="38302" shape="rect"><span class="ref">[38302] Iª-IIae q. 107 a. 3 arg. 1</span></a> Ad tertium | |
| 15251 sic proceditur. Videtur quod lex nova in lege veteri non | |
| 15252 contineatur. Lex enim nova praecipue in fide consistit, unde | |
| 15253 dicitur lex fidei, ut patet Rom. III. Sed multa credenda traduntur | |
| 15254 in nova lege quae in veteri non continentur. Ergo lex nova non | |
| 15255 continetur in veteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p3"> | |
| 15256 <b>Objection 2:</b> Further, a gloss says on | |
| 15257 <a class="scripRef" id="FS_Q107_A3-p3.1" href="./asv.html#Matt.5.19" target="asv"> Mat. 5:19, </a> "He that shall break one of these least commandments," that the lesser commandments are those of the Law, and the greater | |
| 15258 commandments, those contained in the Gospel. Now the greater cannot be contained in the lesser. Therefore the New Law is not | |
| 15259 contained in the Old. | |
| 15260 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 arg. 2"><a name="38303" shape="rect"><span class="ref">[38303] Iª-IIae q. 107 a. 3 arg. 2</span></a> Praeterea, | |
| 15261 quaedam Glossa dicit, Matth. V, super illud, qui solverit unum de | |
| 15262 mandatis istis minimis, quod mandata legis sunt minora, in | |
| 15263 Evangelio vero sunt mandata maiora. Maius autem non potest | |
| 15264 contineri in minori. Ergo lex nova non continetur in veteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p4"> | |
| 15265 <b>Objection 3:</b> Further, who holds the container holds the contents. If, therefore, the New Law is contained in the Old, it follows that | |
| 15266 whoever had the Old Law had the New: so that it was superfluous to give men a New Law when once they had the Old. Therefore | |
| 15267 the New Law is not contained in the Old. | |
| 15268 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 arg. 3"><a name="38304" shape="rect"><span class="ref">[38304] Iª-IIae q. 107 a. 3 arg. 3</span></a> Praeterea, | |
| 15269 quod continetur in altero, simul habetur habito illo. Si igitur lex | |
| 15270 nova contineretur in veteri, sequeretur quod, habita veteri lege, | |
| 15271 habeatur et nova. Superfluum igitur fuit, habita veteri lege, | |
| 15272 iterum dari novam. Non ergo nova lex continetur in veteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p5"> | |
| 15273 <b>On the contrary,</b> As expressed in | |
| 15274 <a class="scripRef" id="FS_Q107_A3-p5.1" href="./asv.html#Ezek.1.16" target="asv"> Ezech. 1:16, </a> there was "a wheel in the midst of a wheel," i.e. "the New Testament within the Old," according to Gregory's exposition. | |
| 15275 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 s. c."><a name="38305" shape="rect"><span class="ref">[38305] Iª-IIae q. 107 a. 3 s. c.</span></a> Sed contra | |
| 15276 est quod, sicut dicitur Ezech. I, <i>rota erat in rota</i>, idest | |
| 15277 novum testamentum in veteri, ut Gregorius exponit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p6"> | |
| 15278 <b>I answer that,</b> One thing may be contained in another in two ways. First, actually; as a located thing is in a place. Secondly, virtually; | |
| 15279 as an effect in its cause, or as the complement in that which is incomplete; thus a genus contains its species, and a seed | |
| 15280 contains the whole tree, virtually. It is in this way that the New Law is contained in the Old: for it has been stated | |
| 15281 <a href="#FS_Q107_A1" id="FS_Q107_A3-p6.1" shape="rect">(A[1])</a> that the New Law is compared to the Old as perfect to imperfect. | |
| 15282 Hence Chrysostom, expounding | |
| 15283 <a class="scripRef" id="FS_Q107_A3-p6.2" href="./asv.html#Mark.4.28" target="asv"> Mk. 4:28, </a> "The earth of itself bringeth forth fruit, first the blade, then the ear, afterwards the full corn in the ear," expresses | |
| 15284 himself as follows: "He brought forth first the blade, i.e. the Law of Nature; then the ear, i.e. the Law of Moses; lastly, | |
| 15285 the full corn, i.e. the Law of the Gospel." Hence then the New Law is in the Old as the corn in the ear. | |
| 15286 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 co."><a name="38306" shape="rect"><span class="ref">[38306] Iª-IIae q. 107 a. 3 co.</span></a> Respondeo | |
| 15287 dicendum quod aliquid continetur in alio dupliciter. Uno modo, in | |
| 15288 actu, sicut locatum in loco. Alio modo, virtute, sicut effectus in | |
| 15289 causa, vel complementum in incompleto, sicut genus continet species | |
| 15290 potestate, et sicut tota arbor continetur in semine. Et per hunc | |
| 15291 modum nova lex continetur in veteri, dictum est enim quod nova lex | |
| 15292 comparatur ad veterem sicut perfectum ad imperfectum. Unde | |
| 15293 Chrysostomus exponens illud quod habetur Marc. IV, <i>ultro terra | |
| 15294 fructificat primum herbam, deinde spicam, deinde plenum frumentum | |
| 15295 in spica</i>, sic dicit, <i>primo herbam fructificat in lege | |
| 15296 naturae; postmodum spicas in lege Moysi; postea plenum frumentum, | |
| 15297 in Evangelio</i>. Sic igitur est lex nova in veteri sicut fructus | |
| 15298 in spica.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p7"> | |
| 15299 <b>Reply to Objection 1:</b> Whatsoever is set down in the New Testament explicitly and openly as a point of faith, is contained in the Old Testament | |
| 15300 as a matter of belief, but implicitly, under a figure. And accordingly, even as to those things which we are bound to believe, | |
| 15301 the New Law is contained in the Old. | |
| 15302 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 ad 1"><a name="38307" shape="rect"><span class="ref">[38307] Iª-IIae q. 107 a. 3 ad 1</span></a> Ad primum | |
| 15303 ergo dicendum quod omnia quae credenda traduntur in novo testamento | |
| 15304 explicite et aperte, traduntur credenda in veteri testamento, sed | |
| 15305 implicite sub figura. Et secundum hoc etiam quantum ad credenda lex | |
| 15306 nova continetur in veteri.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p8"> | |
| 15307 <b>Reply to Objection 2:</b> The precepts of the New Law are said to be greater than those of the Old Law, in the point of their being set forth explicitly. | |
| 15308 But as to the substance itself of the precepts of the New Testament, they are all contained in the Old. Hence Augustine says | |
| 15309 (Contra Faust. xix, 23,28) that "nearly all Our Lord's admonitions or precepts, where He expressed Himself by saying: 'But | |
| 15310 I say unto you,' are to be found also in those ancient books. Yet, since they | |
| 15311 thought that murder was only the slaying of the human body, Our Lord declared to them that every wicked impulse to hurt our | |
| 15312 brother is to be looked on as a kind of murder." And it is in the point of declarations of this kind that the precepts of | |
| 15313 the New Law are said to be greater than those of the Old. Nothing, however, prevents the greater from being contained in the | |
| 15314 lesser virtually; just as a tree is contained in the seed. | |
| 15315 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 ad 2"><a name="38308" shape="rect"><span class="ref">[38308] Iª-IIae q. 107 a. 3 ad 2</span></a> Ad secundum | |
| 15316 dicendum quod praecepta novae legis dicuntur esse maiora quam | |
| 15317 praecepta veteris legis, quantum ad explicitam manifestationem. Sed | |
| 15318 quantum ad ipsam substantiam praeceptorum novi testamenti, omnia | |
| 15319 continentur in veteri testamento. Unde Augustinus dicit, contra | |
| 15320 Faustum, quod <i>pene omnia quae monuit vel praecepit dominus, ubi | |
| 15321 adiungebat, ego autem dico vobis, inveniuntur etiam in illis | |
| 15322 veteribus libris. Sed quia non intelligebant homicidium nisi | |
| 15323 peremptionem corporis humani, aperuit dominus omnem iniquum motum | |
| 15324 ad nocendum fratri, in homicidii genere deputari</i>. Et quantum ad | |
| 15325 huiusmodi manifestationes, praecepta novae legis dicuntur maiora | |
| 15326 praeceptis veteris legis. Nihil tamen prohibet maius in minori | |
| 15327 virtute contineri, sicut arbor continetur in semine.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A3-p9"> | |
| 15328 <b>Reply to Objection 3:</b> What is set forth implicitly needs to be declared explicitly. Hence after the publishing of the Old Law, a New Law also had | |
| 15329 to be given. | |
| 15330 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 3 ad 3"><a name="38309" shape="rect"><span class="ref">[38309] Iª-IIae q. 107 a. 3 ad 3</span></a> Ad tertium | |
| 15331 dicendum quod illud quod implicite datum est, oportet explicari. Et | |
| 15332 ideo post veterem legem latam, oportuit etiam novam legem dari.</p></div></div></div><div id="FS_Q107_A4" class="div4"><h4 id="FS_Q107_A4-p0.1">Q. 107. A. 4. Whether the New Law is more burdensome than the Old?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p2"> | |
| 15333 <b>Objection 1:</b> It would seem that the New Law is more burdensome than the Old. For Chrysostom (Opus Imp. in Matth., Hom. x [*The work of | |
| 15334 an unknown author]) say: "The commandments given to Moses are easy to obey: Thou shalt not kill; Thou shalt not commit adultery: | |
| 15335 but the commandments of Christ are difficult to accomplish, for instance: Thou shalt not give way to anger, or to lust." Therefore | |
| 15336 the New Law is more burdensome than the Old. | |
| 15337 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 arg. 1"><a name="38310" shape="rect"><span class="ref">[38310] Iª-IIae q. 107 a. 4 arg. 1</span></a> Ad quartum | |
| 15338 sic proceditur. Videtur quod lex nova sit gravior quam lex vetus. | |
| 15339 Matth. enim V, super illud, qui solverit unum de mandatis his | |
| 15340 minimis, dicit Chrysostomus, <i>mandata Moysi in actu facilia sunt, | |
| 15341 non occides, non adulterabis. Mandata autem Christi, idest, non | |
| 15342 irascaris, non concupiscas, in actu difficilia sunt</i>. Ergo lex | |
| 15343 nova est gravior quam vetus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p3"> | |
| 15344 <b>Objection 2:</b> Further, it is easier to make use of earthly prosperity than to suffer tribulations. But in the Old Testament observance | |
| 15345 of the Law was followed by temporal prosperity, as may be gathered from | |
| 15346 <a class="scripRef" id="FS_Q107_A4-p3.1" href="./asv.html#Deut.28.1" target="asv"> Dt. 28:1-14</a>; whereas many kinds of trouble ensue to those who observe the New Law, as stated in | |
| 15347 <a class="scripRef" id="FS_Q107_A4-p3.2" href="./asv.html#iiCor.6.4" target="asv">2 Cor. 6:4-10</a>: "Let us exhibit ourselves as the ministers of God, in much patience, in tribulation, in necessities, in distresses," | |
| 15348 etc. Therefore the New Law is more burdensome than the Old. | |
| 15349 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 arg. 2"><a name="38311" shape="rect"><span class="ref">[38311] Iª-IIae q. 107 a. 4 arg. 2</span></a> Praeterea, | |
| 15350 facilius est terrena prosperitate uti quam tribulationes perpeti. | |
| 15351 Sed in veteri testamento observationem veteris legis consequebatur | |
| 15352 prosperitas temporalis, ut patet Deut. XXVIII. Observatores autem | |
| 15353 novae legis consequitur multiplex adversitas, prout dicitur II ad | |
| 15354 Cor. VI, <i>exhibeamus nosmetipsos sicut Dei ministros in multa | |
| 15355 patientia, in tribulationibus, in necessitatibus, in angustiis,</i> | |
| 15356 et cetera. Ergo lex nova est gravior quam lex vetus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p4"> | |
| 15357 <b>Objection 3:</b> The more one has to do, the more difficult it is. But the New Law is something added to the Old. For the Old Law forbade | |
| 15358 perjury, while the New Law proscribed even swearing: the Old Law forbade a man to cast off his wife without a bill of divorce, | |
| 15359 while the New Law forbade divorce altogether; as is clearly stated in | |
| 15360 <a class="scripRef" id="FS_Q107_A4-p4.1" href="./asv.html#Matt.5.31" target="asv"> Mat. 5:31, </a> seqq., according to Augustine's expounding. Therefore the New Law is more burdensome than the Old. | |
| 15361 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 arg. 3"><a name="38312" shape="rect"><span class="ref">[38312] Iª-IIae q. 107 a. 4 arg. 3</span></a> Praeterea, | |
| 15362 quod se habet ex additione ad alterum, videtur esse difficilius. | |
| 15363 Sed lex nova se habet ex additione ad veterem. Nam lex vetus | |
| 15364 prohibuit periurium, lex nova etiam iuramentum, lex vetus prohibuit | |
| 15365 discidium uxoris sine libello repudii, lex autem nova omnino | |
| 15366 discidium prohibuit, ut patet Matth. V, secundum expositionem | |
| 15367 Augustini. Ergo lex nova est gravior quam vetus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p5"> | |
| 15368 <b>On the contrary,</b> It is written ( | |
| 15369 <a class="scripRef" id="FS_Q107_A4-p5.1" href="./asv.html#Matt.11.28" target="asv">Mat. 11:28</a>): "Come to Me, all you that labor and are burdened": which words are expounded by Hilary thus: "He calls to Himself all those | |
| 15370 that labor under the difficulty of observing the Law, and are burdened with the sins of this world." And further on He says | |
| 15371 of the yoke of the Gospel: "For My yoke is sweet and My burden light." Therefore the New Law is a lighter burden than the | |
| 15372 Old. | |
| 15373 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 s. c."><a name="38313" shape="rect"><span class="ref">[38313] Iª-IIae q. 107 a. 4 s. c.</span></a> Sed contra | |
| 15374 est quod dicitur Matth. XI, <i>venite ad me omnes qui laboratis et | |
| 15375 onerati estis</i>. Quod exponens Hilarius dicit, <i>legis | |
| 15376 difficultatibus laborantes, et peccatis saeculi oneratos, ad se | |
| 15377 advocat</i>. Et postmodum de iugo Evangelii subdit, <i>iugum enim | |
| 15378 meum suave est, et onus meum leve</i>. Ergo lex nova est levior | |
| 15379 quam vetus.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q107_A4-p6"> | |
| 15380 <b>I answer that,</b> A twofold difficult may attach to works of virtue with which the precepts of the Law are concerned. One is on the part of | |
| 15381 the outward works, which of themselves are, in a way, difficult and burdensome. And in this respect the Old Law is a much | |
| 15382 heavier burden than the New: since the Old Law by its numerous ceremonies prescribed many more outward acts than the New Law, | |
| 15383 which, in the teaching of Christ and the apostles, added very few precepts to those of the | |
| 15384 natural law; although afterwards some were added, through being instituted by the holy Fathers. Even in these Augustine says | |
| 15385 that moderation should be observed, lest good conduct should become a burden to the faithful. For he says in reply to the | |
| 15386 queries of Januarius (Ep. lv) that, "whereas God in His mercy wished religion to be a free service rendered by the public | |
| 15387 solemnization of a small number of most manifest sacraments, certain persons make it a slave's burden; so much so that the | |
| 15388 state | |
| 15389 of the Jews who were subject to the sacraments of the Law, and not to the presumptuous devices of man, was more tolerable." | |
| 15390 </p><p id="FS_Q107_A4-p7"> The other difficulty attaches to works of virtue as to interior acts: for instance, that a virtuous deed be done with promptitude | |
| 15391 and pleasure. It is this difficulty that virtue solves: because to act thus is difficult for a man without virtue: but through | |
| 15392 virtue it becomes easy for him. In this respect the precepts of the New Law are more burdensome than those of the Old; because | |
| 15393 the New Law prohibits certain interior movements of the soul, which were not expressly forbidden in | |
| 15394 the Old Law in all cases, although they were forbidden in some, without, however, any punishment being attached to the prohibition. | |
| 15395 Now this is very difficult to a man without virtue: thus even the Philosopher states (Ethic. v, 9) that it is easy to do what | |
| 15396 a righteous man does; but that to do it in the same way, viz. with pleasure and promptitude, is difficult to a man who is | |
| 15397 not righteous. Accordingly we read also ( | |
| 15398 <a class="scripRef" id="FS_Q107_A4-p7.1" href="./asv.html#iJohn.5.3" target="asv">1 Jn. 5:3</a>) that "His commandments are not heavy": which | |
| 15399 words Augustine expounds by saying that "they are not heavy to the man that loveth; whereas they are a burden to him that | |
| 15400 loveth not." | |
| 15401 </p></div></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 co."><a name="38314" shape="rect"><span class="ref">[38314] Iª-IIae q. 107 a. 4 co.</span></a> Respondeo | |
| 15402 dicendum quod circa opera virtutis, de quibus praecepta legis | |
| 15403 dantur, duplex difficultas attendi potest. Una quidem ex parte | |
| 15404 exteriorum operum, quae ex seipsis quandam difficultatem habent et | |
| 15405 gravitatem. Et quantum ad hoc, lex vetus est multo gravior quam | |
| 15406 nova, quia ad plures actus exteriores obligabat lex vetus in | |
| 15407 multiplicibus caeremoniis, quam lex nova, quae praeter praecepta | |
| 15408 legis naturae, paucissima superaddidit in doctrina Christi et | |
| 15409 apostolorum; licet aliqua sint postmodum superaddita ex | |
| 15410 institutione sanctorum patrum. In quibus etiam Augustinus dicit | |
| 15411 esse moderationem attendendam, ne conversatio fidelium onerosa | |
| 15412 reddatur. Dicit enim, ad inquisitiones Ianuarii, de quibusdam, quod | |
| 15413 <i>ipsam religionem nostram, quam in manifestissimis et paucissimis | |
| 15414 celebrationum sacramentis Dei misericordia voluit esse liberam, | |
| 15415 servilibus premunt oneribus, adeo ut tolerabilior sit conditio | |
| 15416 Iudaeorum, qui legalibus sacramentis, non humanis praesumptionibus | |
| 15417 subiiciuntur</i>. Alia autem difficultas est circa opera virtutum | |
| 15418 in interioribus actibus, puta quod aliquis opus virtutis exerceat | |
| 15419 prompte et delectabiliter. Et circa hoc difficile est virtus, hoc | |
| 15420 enim non habenti virtutem est valde difficile; sed per virtutem | |
| 15421 redditur facile. Et quantum ad hoc, praecepta novae legis sunt | |
| 15422 graviora praeceptis veteris legis, quia in nova lege prohibentur | |
| 15423 interiores motus animi, qui expresse in veteri lege non | |
| 15424 prohibebantur in omnibus, etsi in aliquibus prohiberentur; in | |
| 15425 quibus tamen prohibendis poena non apponebatur. Hoc autem est | |
| 15426 difficillimum non habenti virtutem, sicut etiam philosophus dicit, | |
| 15427 in V Ethic., quod operari ea quae iustus operatur, facile est; sed | |
| 15428 operari ea eo modo quo iustus operatur, scilicet delectabiliter et | |
| 15429 prompte, est difficile non habenti iustitiam. Et sic etiam dicitur | |
| 15430 I Ioan. V, quod mandata eius gravia non sunt, quod exponens | |
| 15431 Augustinus dicit quod <i>non sunt gravia amanti, sed non amanti | |
| 15432 sunt gravia</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p8"> | |
| 15433 <b>Reply to Objection 1:</b> The passage quoted speaks expressly of the difficulty of the New Law as to the deliberate curbing of interior movements. | |
| 15434 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 ad 1"><a name="38315" shape="rect"><span class="ref">[38315] Iª-IIae q. 107 a. 4 ad 1</span></a> Ad primum | |
| 15435 ergo dicendum quod auctoritas illa expresse loquitur de | |
| 15436 difficultate novae legis quantum ad expressam cohibitionem | |
| 15437 interiorum motuum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p9"> | |
| 15438 <b>Reply to Objection 2:</b> The tribulations suffered by those who observe the New Law are not imposed by the Law itself. Moreover they are easily borne, | |
| 15439 on account of the love in which the same Law consists: since, as Augustine says (De Verb. Dom., Serm. lxx), "love makes light | |
| 15440 and nothing of things that seem arduous and beyond our power." | |
| 15441 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 ad 2"><a name="38316" shape="rect"><span class="ref">[38316] Iª-IIae q. 107 a. 4 ad 2</span></a> Ad secundum | |
| 15442 dicendum quod adversitates quas patiuntur observatores novae legis, | |
| 15443 non sunt ab ipsa lege impositae. Sed tamen propter amorem, in quo | |
| 15444 ipsa lex consistit, faciliter tollerantur, quia sicut Augustinus | |
| 15445 dicit, in libro de verbis domini, <i>omnia saeva et immania facilia | |
| 15446 et prope nulla efficit amor</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q107_A4-p10"> | |
| 15447 <b>Reply to Objection 3:</b> The object of these additions to the precepts of the Old Law was to render it easier to do what it prescribed, as Augustine | |
| 15448 states [*De Serm. Dom. in Monte i, 17,21; xix, 23,26]. Accordingly this does not prove that the New Law is more burdensome, | |
| 15449 but rather that it is a lighter burden. | |
| 15450 </p></div><div class="lat"><p class="latin" title="I-II q. 107 a. 4 ad 3"><a name="38317" shape="rect"><span class="ref">[38317] Iª-IIae q. 107 a. 4 ad 3</span></a> Ad tertium | |
| 15451 dicendum quod illae additiones ad praecepta veteris legis, ad hoc | |
| 15452 ordinantur ut facilius impleatur quod vetus lex mandabat, sicut | |
| 15453 Augustinus dicit. Et ideo per hoc non ostenditur quod lex nova sit | |
| 15454 gravior, sed magis quod sit facilior.</p></div></div></div></div> | |
| 15455 <div id="FS_Q108" class="div3"> | |
| 15456 <h3 id="FS_Q108-p0.1">Q. 108. OF THOSE THINGS THAT ARE CONTAINED IN THE NEW LAW (FOUR ARTICLES)</h3> | |
| 15457 <div><div class="bilingual"><div class="eng"><div class="div4"> | |
| 15458 <p id="FS_Q108-p2"> We must now consider those things that are contained in the New Law: under which head there are four points of inquiry:</p><p id="FS_Q108-p3"><a href="#FS_Q108_A1"> (1) Whether the New Law ought to prescribe or to forbid any outward works?</a></p><p id="FS_Q108-p4"><a href="#FS_Q108_A2"> (2) Whether the New Law makes sufficient provision in prescribing and forbidding external acts?</a></p><p id="FS_Q108-p5"><a href="#FS_Q108_A3"> (3) Whether in the matter of internal acts it directs man sufficiently?</a></p><p id="FS_Q108-p6"><a href="#FS_Q108_A4"> (4) Whether it fittingly adds counsels to precepts?</a></p> | |
| 15459 </div></div><div class="lat"><p class="latin" title="I-II q. 108 pr."><a name="38318" shape="rect"><span class="ref">[38318] Iª-IIae q. 108 pr.</span></a> Deinde | |
| 15460 considerandum est de his quae continentur in lege nova. Et circa | |
| 15461 hoc quaeruntur quatuor. Primo, utrum lex nova debeat aliqua opera | |
| 15462 exteriora praecipere vel prohibere. Secundo, utrum sufficienter se | |
| 15463 habeat in exterioribus actibus praecipiendis vel prohibendis. | |
| 15464 Tertio, utrum convenienter instituat homines quantum ad actus | |
| 15465 interiores. Quarto, utrum convenienter superaddat consilia | |
| 15466 praeceptis.</p></div></div></div> | |
| 15467 <div id="FS_Q108_A1" class="div4"><h4 id="FS_Q108_A1-p0.1">Q. 108. A. 1. Whether the New Law ought to prescribe or prohibit any external acts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A1-p2"> | |
| 15468 <b>Objection 1:</b> It would seem that the New Law should not prescribe or prohibit any external acts. For the New Law is the Gospel of the kingdom, | |
| 15469 according to | |
| 15470 <a class="scripRef" id="FS_Q108_A1-p2.1" href="./asv.html#Matt.24.14" target="asv"> Mat. 24:14</a>: "This Gospel of the kingdom shall be preached in the whole world." But the kingdom of God consists not in exterior, but | |
| 15471 only in interior acts, according to | |
| 15472 <a class="scripRef" id="FS_Q108_A1-p2.2" href="./asv.html#Luke.17.21" target="asv"> Lk. 17:21</a>: "The kingdom of God is within you"; and | |
| 15473 <a class="scripRef" id="FS_Q108_A1-p2.3" href="./asv.html#Rom.14.17" target="asv"> Rom. 14:17</a>: "The kingdom of God is not | |
| 15474 meat and drink; but justice and peace and joy in the Holy Ghost." Therefore the New Law should not prescribe or forbid any | |
| 15475 external acts. | |
| 15476 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 arg. 1"><a name="38319" shape="rect"><span class="ref">[38319] Iª-IIae q. 108 a. 1 arg. 1</span></a> Ad primum | |
| 15477 sic proceditur. Videtur quod lex nova nullos exteriores actus | |
| 15478 debeat praecipere vel prohibere. Lex enim nova est Evangelium | |
| 15479 regni; secundum illud Matth. XXIV, <i>praedicabitur hoc Evangelium | |
| 15480 regni in universo orbe</i>. Sed regnum Dei non consistit in | |
| 15481 exterioribus actibus, sed solum in interioribus; secundum illud | |
| 15482 Luc. XVII, <i>regnum Dei intra vos est</i>; et Rom. XIV, <i>non est | |
| 15483 regnum Dei esca et potus, sed iustitia et pax et gaudium in spiritu | |
| 15484 sancto</i>. Ergo lex nova non debet praecipere vel prohibere | |
| 15485 aliquos exteriores actus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A1-p3"> | |
| 15486 <b>Objection 2:</b> Further, the New Law is "the law of the Spirit" ( | |
| 15487 <a class="scripRef" id="FS_Q108_A1-p3.1" href="./asv.html#Rom.8.2" target="asv">Rom. 8:2</a>). But "where the Spirit of the Lord is, there is liberty" ( | |
| 15488 <a class="scripRef" id="FS_Q108_A1-p3.2" href="./asv.html#iiCor.3.17" target="asv">2 Cor. 3:17</a>). Now there is no liberty when man is bound to do or avoid certain external acts. Therefore the New Law does not prescribe | |
| 15489 or forbid any external acts. | |
| 15490 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 arg. 2"><a name="38320" shape="rect"><span class="ref">[38320] Iª-IIae q. 108 a. 1 arg. 2</span></a> Praeterea, | |
| 15491 lex nova est lex spiritus, ut dicitur Rom. VIII. Sed ubi spiritus | |
| 15492 domini, ibi libertas, ut dicitur II ad Cor. III. Non est autem | |
| 15493 libertas ubi homo obligatur ad aliqua exteriora opera facienda vel | |
| 15494 vitanda. Ergo lex nova non continet aliqua praecepta vel | |
| 15495 prohibitiones exteriorum actuum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A1-p4"> | |
| 15496 <b>Objection 3:</b> Further, all external acts are understood as referable to the hand, just as interior acts belong to the mind. But this is | |
| 15497 assigned as the difference between the New and Old Laws that the "Old Law restrains the hand, whereas the New Law curbs the | |
| 15498 will" [*Peter Lombard, Sent. iii, D, 40]. Therefore the New Law should not contain prohibitions and commands about exterior | |
| 15499 deeds, but only about interior acts. | |
| 15500 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 arg. 3"><a name="38321" shape="rect"><span class="ref">[38321] Iª-IIae q. 108 a. 1 arg. 3</span></a> Praeterea, | |
| 15501 omnes exteriores actus pertinere intelliguntur ad manum, sicut | |
| 15502 interiores actus pertinent ad animum. Sed haec ponitur differentia | |
| 15503 inter novam legem et veterem, quod <i>vetus lex cohibet manum, sed | |
| 15504 lex nova cohibet animum</i>. Ergo in lege nova non debent poni | |
| 15505 prohibitiones et praecepta exteriorum actuum, sed solum | |
| 15506 interiorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A1-p5"> | |
| 15507 <b>On the contrary,</b> Through the New Law, men are made "children of light": wherefore it is written ( | |
| 15508 <a class="scripRef" id="FS_Q108_A1-p5.1" href="./asv.html#John.12.36" target="asv">Jn. 12:36</a>): "Believe in the light that you may be the children of light." Now it is becoming that children of the light should do deeds | |
| 15509 of light and cast aside deeds of darkness, according to | |
| 15510 <a class="scripRef" id="FS_Q108_A1-p5.2" href="./asv.html#Eph.5.8" target="asv"> Eph. 5:8</a>: "You were heretofore darkness, but now light in the Lord. Walk . . . as children of the light." Therefore the New Law had | |
| 15511 to forbid | |
| 15512 certain external acts and prescribe others. | |
| 15513 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 s. c."><a name="38322" shape="rect"><span class="ref">[38322] Iª-IIae q. 108 a. 1 s. c.</span></a> Sed contra | |
| 15514 est quod per legem novam efficiuntur homines filii lucis, unde | |
| 15515 dicitur Ioan. XII, <i>credite in lucem, ut filii lucis sitis</i>. | |
| 15516 Sed filios lucis decet opera lucis facere, et opera tenebrarum | |
| 15517 abiicere; secundum illud Ephes. V, <i>eratis aliquando tenebrae, | |
| 15518 nunc autem lux in domino. Ut filii lucis ambulate</i>. Ergo lex | |
| 15519 nova quaedam exteriora opera debuit prohibere, et quaedam | |
| 15520 praecipere.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A1-p6"> | |
| 15521 <b>I answer that,</b> As stated above ( | |
| 15522 <a href="#FS_Q106_A1" id="FS_Q108_A1-p6.1" shape="rect">Q[106], AA[1]</a>,2), the New Law consists chiefly in the grace of the Holy Ghost, which is shown forth by faith that worketh through love. | |
| 15523 Now men become receivers of this grace through God's Son made man, Whose humanity grace filled first, and thence flowed forth | |
| 15524 to us. Hence it is written ( | |
| 15525 <a class="scripRef" id="FS_Q108_A1-p6.2" href="./asv.html#John.1.14" target="asv">Jn. 1:14</a>): "The Word was made flesh," and afterwards: "full of grace and truth"; and further on: "Of His | |
| 15526 fulness we all have received, and grace for grace." Hence it is added that "grace and truth came by Jesus Christ." Consequently | |
| 15527 it was becoming that the grace flows from the incarnate Word should be given to us by means of certain external sensible objects; | |
| 15528 and that from this inward grace, whereby the flesh is subjected to the Spirit, certain external works should ensue. | |
| 15529 </p><p id="FS_Q108_A1-p7"> Accordingly external acts may have a twofold connection with grace. In the first place, as leading in some way to grace. | |
| 15530 Such are the sacramental acts which are instituted in the New Law, e.g. Baptism, the Eucharist, and the like. | |
| 15531 </p><p id="FS_Q108_A1-p8"> In the second place there are those external acts which ensue from the promptings of grace: and herein we must observe a | |
| 15532 difference. For there are some which are necessarily in keeping with, or in opposition to inward grace consisting in faith | |
| 15533 that worketh through love. Such external works are prescribed or forbidden in the New Law; thus confession of faith is prescribed, | |
| 15534 and denial of faith is forbidden; for it is written ( | |
| 15535 <a class="scripRef" id="FS_Q108_A1-p8.1" href="./asv.html#Matt.10.32" target="asv">Mat. 10:32,33</a>) "(Every one) that | |
| 15536 shall confess Me before men, I will also confess him before My Father . . . But he that shall deny Me before men, I will also | |
| 15537 deny him before My Father." On the other hand, there are works which are not necessarily opposed to, or in keeping with faith | |
| 15538 that worketh through love. Such works are not prescribed or forbidden in the New Law, by virtue of its primitive institution; | |
| 15539 but have been left by the Lawgiver, i.e. Christ, to the discretion of each individual. And so to each one it is free to | |
| 15540 decide what he should do or avoid; and to each superior, to direct his subjects in such matters as regards what they must | |
| 15541 do or avoid. Wherefore also in this respect the Gospel is called the "law of liberty" [*Cf. Reply OBJ[2]]: since the Old Law | |
| 15542 decided many points and left few to man to decide as he chose. | |
| 15543 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 co."><a name="38323" shape="rect"><span class="ref">[38323] Iª-IIae q. 108 a. 1 co.</span></a> Respondeo | |
| 15544 dicendum quod, sicut dictum est, principalitas legis novae est | |
| 15545 gratia spiritus sancti, quae manifestatur in fide per dilectionem | |
| 15546 operante. Hanc autem gratiam consequuntur homines per Dei filium | |
| 15547 hominem factum, cuius humanitatem primo replevit gratia, et exinde | |
| 15548 est ad nos derivata. Unde dicitur Ioan. I, <i>verbum caro factum | |
| 15549 est</i>; et postea subditur, <i>plenum gratiae et veritatis</i>; et | |
| 15550 infra, <i>de plenitudine eius nos omnes accepimus, et gratiam pro | |
| 15551 gratia</i>. Unde subditur quod gratia et veritas per Iesum Christum | |
| 15552 facta est. Et ideo convenit ut per aliqua exteriora sensibilia | |
| 15553 gratia a verbo incarnato profluens in nos deducatur; et ex hac | |
| 15554 interiori gratia, per quam caro spiritui subditur, exteriora | |
| 15555 quaedam opera sensibilia producantur. Sic igitur exteriora opera | |
| 15556 dupliciter ad gratiam pertinere possunt. Uno modo, sicut inducentia | |
| 15557 aliqualiter ad gratiam. Et talia sunt opera sacramentorum quae in | |
| 15558 lege nova sunt instituta, sicut Baptismus, Eucharistia, et alia | |
| 15559 huiusmodi. Alia vero sunt opera exteriora quae ex instinctu gratiae | |
| 15560 producuntur. Et in his est quaedam differentia attendenda. Quaedam | |
| 15561 enim habent necessariam convenientiam vel contrarietatem ad | |
| 15562 interiorem gratiam, quae in fide per dilectionem operante | |
| 15563 consistit. Et huiusmodi exteriora opera sunt praecepta vel | |
| 15564 prohibita in lege nova, sicut praecepta est confessio fidei, et | |
| 15565 prohibita negatio; dicitur enim Matth. X, <i>qui confitebitur me | |
| 15566 coram hominibus, confitebor et ego eum coram patre meo. Qui autem | |
| 15567 negaverit me coram hominibus, negabo et ego eum coram patre | |
| 15568 meo</i>. Alia vero sunt opera quae non habent necessariam | |
| 15569 contrarietatem vel convenientiam ad fidem per dilectionem | |
| 15570 operantem. Et talia opera non sunt in nova lege praecepta vel | |
| 15571 prohibita ex ipsa prima legis institutione; sed relicta sunt a | |
| 15572 legislatore, scilicet Christo, unicuique, secundum quod aliquis | |
| 15573 curam gerere debet. Et sic unicuique liberum est circa talia | |
| 15574 determinare quid sibi expediat facere vel vitare; et cuicumque | |
| 15575 praesidenti, circa talia ordinare suis subditis quid sit in talibus | |
| 15576 faciendum vel vitandum. Unde etiam quantum ad hoc dicitur lex | |
| 15577 Evangelii lex libertatis, nam lex vetus multa determinabat, et | |
| 15578 pauca relinquebat hominum libertati determinanda.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A1-p9"> | |
| 15579 <b>Reply to Objection 1:</b> The kingdom of God consists chiefly in internal acts: but as a consequence all things that are essential to internal acts | |
| 15580 belong also to the kingdom of God. Thus if the kingdom of God is internal righteousness, peace, and spiritual joy, all external | |
| 15581 acts that are incompatible with righteousness, peace, and spiritual joy, are in opposition to the kingdom of God; and consequently | |
| 15582 should be forbidden in the Gospel of the kingdom. On the other hand, those | |
| 15583 things that are indifferent as regards the aforesaid, for instance, to eat of this or that food, are not part of the kingdom | |
| 15584 of God; wherefore the Apostle says before the words quoted: "The kingdom of God is not meat and drink." | |
| 15585 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 ad 1"><a name="38324" shape="rect"><span class="ref">[38324] Iª-IIae q. 108 a. 1 ad 1</span></a> Ad primum | |
| 15586 ergo dicendum quod regnum Dei in interioribus actibus principaliter | |
| 15587 consistit, sed ex consequenti etiam ad regnum Dei pertinent omnia | |
| 15588 illa sine quibus interiores actus esse non possunt. Sicut si regnum | |
| 15589 Dei est interior iustitia et pax et gaudium spirituale, necesse est | |
| 15590 quod omnes exteriores actus qui repugnant iustitiae aut paci aut | |
| 15591 gaudio spirituali, repugnent regno Dei, et ideo sunt in Evangelio | |
| 15592 regni prohibendi. Illa vero quae indifferenter se habent respectu | |
| 15593 horum, puta comedere hos vel illos cibos, in his non est regnum | |
| 15594 Dei, unde apostolus praemittit, <i>non est regnum Dei esca et | |
| 15595 potus</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A1-p10"> | |
| 15596 <b>Reply to Objection 2:</b> According to the Philosopher (Metaph. i, 2), what is "free is cause of itself." Therefore he acts freely, who acts of his | |
| 15597 own accord. Now man does of his own accord that which he does from a habit that is suitable to his nature: since a habit inclines | |
| 15598 one as a second nature. If, however, a habit be in opposition to nature, man would not act according to his nature, but according | |
| 15599 to some corruption affecting that nature. Since then the grace of the | |
| 15600 Holy Ghost is like an interior habit bestowed on us and inclining us to act aright, it makes us do freely those things that | |
| 15601 are becoming to grace, and shun what is opposed to it. | |
| 15602 </p><p id="FS_Q108_A1-p11"> Accordingly the New Law is called the law of liberty in two respects. First, because it does not bind us to do or avoid certain | |
| 15603 things, except such as are of themselves necessary or opposed to salvation, and come under the prescription or prohibition | |
| 15604 of the law. Secondly, because it also makes us comply freely with these precepts and prohibitions, inasmuch as we do so through | |
| 15605 the promptings of grace. It is for these two reasons that the New Law is called "the law of perfect | |
| 15606 liberty" ( | |
| 15607 <a class="scripRef" id="FS_Q108_A1-p11.1" href="./asv.html#Jas.1.25" target="asv">James 1:25</a>). | |
| 15608 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 ad 2"><a name="38325" shape="rect"><span class="ref">[38325] Iª-IIae q. 108 a. 1 ad 2</span></a> Ad secundum | |
| 15609 dicendum quod, secundum philosophum, in I Metaphys., <i>liber est | |
| 15610 qui sui causa est</i>. Ille ergo libere aliquid agit qui ex seipso | |
| 15611 agit. Quod autem homo agit ex habitu suae naturae convenienti, ex | |
| 15612 seipso agit, quia habitus inclinat in modum naturae. Si vero | |
| 15613 habitus esset naturae repugnans, homo non ageret secundum quod est | |
| 15614 ipse, sed secundum aliquam corruptionem sibi supervenientem. Quia | |
| 15615 igitur gratia spiritus sancti est sicut interior habitus nobis | |
| 15616 infusus inclinans nos ad recte operandum, facit nos libere operari | |
| 15617 ea quae conveniunt gratiae, et vitare ea quae gratiae repugnant. | |
| 15618 Sic igitur lex nova dicitur lex libertatis dupliciter. Uno modo, | |
| 15619 quia non arctat nos ad facienda vel vitanda aliqua, nisi quae de se | |
| 15620 sunt vel necessaria vel repugnantia saluti, quae cadunt sub | |
| 15621 praecepto vel prohibitione legis. Secundo, quia huiusmodi etiam | |
| 15622 praecepta vel prohibitiones facit nos libere implere, inquantum ex | |
| 15623 interiori instinctu gratiae ea implemus. Et propter haec duo lex | |
| 15624 nova dicitur lex perfectae libertatis, Iac. I.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A1-p12"> | |
| 15625 <b>Reply to Objection 3:</b> The New Law, by restraining the mind from inordinate movements, must needs also restrain the hand from inordinate acts, which | |
| 15626 ensue from inward movements. | |
| 15627 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 1 ad 3"><a name="38326" shape="rect"><span class="ref">[38326] Iª-IIae q. 108 a. 1 ad 3</span></a> Ad tertium | |
| 15628 dicendum quod lex nova, cohibendo animum ab inordinatis motibus, | |
| 15629 oportet quod etiam cohibeat manum ab inordinatis actibus, qui sunt | |
| 15630 effectus interiorum motuum.</p></div></div></div><div id="FS_Q108_A2" class="div4"><h4 id="FS_Q108_A2-p0.1">Q. 108. A. 2. Whether the New Law made sufficient ordinations about external acts?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p2"> | |
| 15631 <b>Objection 1:</b> It would seem that the New Law made insufficient ordinations about external acts. Because faith that worketh through charity | |
| 15632 seems chiefly to belong to the New Law, according to | |
| 15633 <a class="scripRef" id="FS_Q108_A2-p2.1" href="./asv.html#Gal.5.6" target="asv"> Gal. 5:6</a>: "In Christ Jesus neither circumcision availeth anything, nor uncircumcision: but faith that worketh through charity." But | |
| 15634 the New Law declared explicitly certain points of faith which were not set forth explicitly in the Old Law; for instance, | |
| 15635 belief in | |
| 15636 the Trinity. Therefore it should also have added certain outward moral deeds, which were not fixed in the Old Law. | |
| 15637 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 arg. 1"><a name="38327" shape="rect"><span class="ref">[38327] Iª-IIae q. 108 a. 2 arg. 1</span></a> Ad | |
| 15638 secundum sic proceditur. Videtur quod lex nova insufficienter | |
| 15639 exteriores actus ordinaverit. Ad legem enim novam praecipue | |
| 15640 pertinere videtur fides per dilectionem operans; secundum illud ad | |
| 15641 Gal. V, <i>in Christo Iesu neque circumcisio aliquid valet neque | |
| 15642 praeputium, sed fides quae per dilectionem operatur</i>. Sed lex | |
| 15643 nova explicavit quaedam credenda quae non erant in veteri lege | |
| 15644 explicita, sicut de fide Trinitatis. Ergo etiam debuit superaddere | |
| 15645 aliqua exteriora opera moralia, quae non erant in veteri lege | |
| 15646 determinata.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p3"> | |
| 15647 <b>Objection 2:</b> Further, in the Old Law not only were sacraments instituted, but also certain sacred things, as stated above ( | |
| 15648 <a href="#FS_Q101_A4" id="FS_Q108_A2-p3.1" shape="rect">Q[101], A[4]</a>; | |
| 15649 <a href="#FS_Q102_A4" id="FS_Q108_A2-p3.2" shape="rect"> Q[102], A[4]</a>). But in the New Law, although certain sacraments are instituted by Our Lord; for instance, pertaining either to the sanctification | |
| 15650 of a temple or of the vessels, or to the celebration of some particular feast. Therefore the New Law made insufficient ordinations | |
| 15651 about | |
| 15652 external matters. | |
| 15653 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 arg. 2"><a name="38328" shape="rect"><span class="ref">[38328] Iª-IIae q. 108 a. 2 arg. 2</span></a> Praeterea, | |
| 15654 in veteri lege non solum instituta sunt sacramenta, sed etiam | |
| 15655 aliqua sacra, ut supra dictum est. Sed in nova lege, etsi sint | |
| 15656 instituta aliqua sacramenta, nulla tamen sacra instituta a domino | |
| 15657 videntur, puta quae pertineant vel ad sanctificationem alicuius | |
| 15658 templi aut vasorum, vel etiam ad aliquam solemnitatem celebrandam. | |
| 15659 Ergo lex nova insufficienter exteriora ordinavit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p4"> | |
| 15660 <b>Objection 3:</b> Further, in the Old Law, just as there were certain observances pertaining to God's ministers, so also were there certain | |
| 15661 observances pertaining to the people: as was stated above when we were treating of the ceremonial of the Old Law ( | |
| 15662 <a href="#FS_Q101_A4" id="FS_Q108_A2-p4.1" shape="rect">Q[101], A[4]</a>; | |
| 15663 <a href="#FS_Q102_A6" id="FS_Q108_A2-p4.2" shape="rect"> Q[102], A[6]</a>). Now in the New Law certain observances seem to have been prescribed to the ministers of God; as may be gathered from | |
| 15664 <a class="scripRef" id="FS_Q108_A2-p4.3" href="./asv.html#Matt.10.9" target="asv"> Mat. 10:9</a>: | |
| 15665 "Do not possess gold, nor silver, nor money in your purses," nor other things which are mentioned here and | |
| 15666 <a class="scripRef" id="FS_Q108_A2-p4.4" href="./asv.html#Luke.9" target="asv">Lk. 9</a>, | |
| 15667 <a class="scripRef" id="FS_Q108_A2-p4.5" href="./asv.html#Luke.10" target="asv">10</a>. Therefore certain observances pertaining to the faithful should also have been instituted in the New Law. | |
| 15668 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 arg. 3"><a name="38329" shape="rect"><span class="ref">[38329] Iª-IIae q. 108 a. 2 arg. 3</span></a> Praeterea, | |
| 15669 in veteri lege, sicut erant quaedam observantiae pertinentes ad Dei | |
| 15670 ministros, ita etiam erant quaedam observantiae pertinentes ad | |
| 15671 populum; ut supra dictum est, cum de caeremonialibus veteris legis | |
| 15672 ageretur. Sed in nova lege videntur aliquae observantiae esse datae | |
| 15673 ministris Dei, ut patet Matth. X, <i>nolite possidere aurum neque | |
| 15674 argentum, neque pecuniam in zonis vestris</i>, et cetera quae ibi | |
| 15675 sequuntur, et quae dicuntur Luc. IX et X. Ergo etiam debuerunt | |
| 15676 aliquae observantiae institui in nova lege ad populum fidelem | |
| 15677 pertinentes.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p5"> | |
| 15678 <b>Objection 4:</b> Further, in the Old Law, besides moral and ceremonial precepts, there were certain judicial precepts. But in the New Law | |
| 15679 there are no judicial precepts. Therefore the New Law made insufficient ordinations about external works. | |
| 15680 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 arg. 4"><a name="38330" shape="rect"><span class="ref">[38330] Iª-IIae q. 108 a. 2 arg. 4</span></a> Praeterea, | |
| 15681 in veteri lege, praeter moralia et caeremonialia, fuerunt quaedam | |
| 15682 iudicialia praecepta. Sed in lege nova non traduntur aliqua | |
| 15683 iudicialia praecepta. Ergo lex nova insufficienter exteriora opera | |
| 15684 ordinavit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p6"> | |
| 15685 <b>On the contrary,</b> Our Lord said ( | |
| 15686 <a class="scripRef" id="FS_Q108_A2-p6.1" href="./asv.html#Matt.7.24" target="asv">Mat. 7:24</a>): "Every one . . . that heareth these My words, and doth them, shall be likened to a wise man that built his house upon a | |
| 15687 rock." But a wise builder leaves out nothing that is necessary to the building. Therefore Christ's words contain all things | |
| 15688 necessary for man's salvation. | |
| 15689 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 s. c."><a name="38331" shape="rect"><span class="ref">[38331] Iª-IIae q. 108 a. 2 s. c.</span></a> Sed contra | |
| 15690 est quod dominus dicit, Matth. VII, <i>omnis qui audit verba mea | |
| 15691 haec et facit ea, assimilabitur viro sapienti qui aedificavit domum | |
| 15692 suam supra petram</i>. Sed sapiens aedificator nihil omittit eorum | |
| 15693 quae sunt necessaria ad aedificium. Ergo in verbis Christi | |
| 15694 sufficienter sunt omnia posita quae pertinent ad salutem | |
| 15695 humanam.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A2-p7"> | |
| 15696 <b>I answer that,</b> as stated above | |
| 15697 <a href="#FS_Q108_A1" id="FS_Q108_A2-p7.1" shape="rect">(A[1])</a>, the New Law had to make such prescriptions or prohibitions alone as are essential for the reception or right use of grace. | |
| 15698 And since we cannot of ourselves obtain grace, but through Christ alone, hence Christ of Himself instituted the sacraments | |
| 15699 whereby we obtain grace: viz. Baptism, Eucharist, Orders of the ministers of the New Law, by the institution of the apostles | |
| 15700 and seventy-two disciples, Penance, and | |
| 15701 indissoluble Matrimony. He promised Confirmation through the sending of the Holy Ghost: and we read that by His institution | |
| 15702 the apostles healed the sick by anointing them with oil ( | |
| 15703 <a class="scripRef" id="FS_Q108_A2-p7.2" href="./asv.html#Mark.6.13" target="asv">Mk. 6:13</a>). These are the sacraments of the New Law. | |
| 15704 </p><p id="FS_Q108_A2-p8"> The right use of grace is by means of works of charity. These, in so far as they are essential to virtue, pertain to the | |
| 15705 moral precepts, which also formed part of the Old Law. Hence, in this respect, the New Law had nothing to add as regards external | |
| 15706 action. The determination of these works in their relation to the divine worship, belongs to the ceremonial precepts of the | |
| 15707 Law; and, in relation to our neighbor, to the judicial precepts, as stated above ( | |
| 15708 <a href="#FS_Q99_A4" id="FS_Q108_A2-p8.1" shape="rect">Q[99], A[4]</a>). And therefore, since these determinations are not in themselves necessarily connected with inward grace wherein the Law | |
| 15709 consists, they do not come under a precept of the New Law, but are left to the decision of man; some relating to inferiors---as | |
| 15710 when a precept is given to an individual; others, relating to superiors, temporal or spiritual, referring, namely, to the | |
| 15711 common good. | |
| 15712 </p><p id="FS_Q108_A2-p9"> Accordingly the New Law had no other external works to determine, by prescribing or forbidding, except the sacraments, and | |
| 15713 those moral precepts which have a necessary connection with virtue, for instance, that one must not kill, or steal, and so | |
| 15714 forth. | |
| 15715 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 co."><a name="38332" shape="rect"><span class="ref">[38332] Iª-IIae q. 108 a. 2 co.</span></a> Respondeo | |
| 15716 dicendum quod, sicut dictum est, lex nova in exterioribus illa | |
| 15717 solum praecipere debuit vel prohibere, per quae in gratiam | |
| 15718 introducimur, vel quae pertinent ad rectum gratiae usum ex | |
| 15719 necessitate. Et quia gratiam ex nobis consequi non possumus, sed | |
| 15720 per Christum solum, ideo sacramenta, per quae gratiam consequimur, | |
| 15721 ipse dominus instituit per seipsum, scilicet Baptismum, | |
| 15722 Eucharistiam, ordinem ministrorum novae legis, instituendo | |
| 15723 apostolos et septuaginta duos discipulos, et poenitentiam, et | |
| 15724 matrimonium indivisibile. Confirmationem etiam promisit per | |
| 15725 spiritus sancti missionem. Ex eius etiam institutione apostoli | |
| 15726 leguntur oleo infirmos ungendo sanasse, ut habetur Marc. VI. Quae | |
| 15727 sunt novae legis sacramenta. Rectus autem gratiae usus est per | |
| 15728 opera caritatis. Quae quidem secundum quod sunt de necessitate | |
| 15729 virtutis, pertinent ad praecepta moralia, quae etiam in veteri lege | |
| 15730 tradebantur. Unde quantum ad hoc, lex nova super veterem addere non | |
| 15731 debuit circa exteriora agenda. Determinatio autem praedictorum | |
| 15732 operum in ordine ad cultum Dei, pertinet ad praecepta caeremonialia | |
| 15733 legis; in ordine vero ad proximum, ad iudicialia; ut supra dictum | |
| 15734 est. Et ideo, quia istae determinationes non sunt secundum se de | |
| 15735 necessitate interioris gratiae, in qua lex consistit; idcirco non | |
| 15736 cadunt sub praecepto novae legis, sed relinquuntur humano arbitrio; | |
| 15737 quaedam quidem quantum ad subditos, quae scilicet pertinent | |
| 15738 singillatim ad unumquemque; quaedam vero ad praelatos temporales | |
| 15739 vel spirituales, quae scilicet pertinent ad utilitatem communem. | |
| 15740 Sic igitur lex nova nulla alia exteriora opera determinare debuit | |
| 15741 praecipiendo vel prohibendo, nisi sacramenta, et moralia praecepta | |
| 15742 quae de se pertinent ad rationem virtutis, puta non esse | |
| 15743 occidendum, non esse furandum, et alia huiusmodi.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p10"> | |
| 15744 <b>Reply to Objection 1:</b> Matters of faith are above human reason, and so we cannot attain to them except through grace. Consequently, when grace came | |
| 15745 to be bestowed more abundantly, the result was an increase in the number of explicit points of faith. On the other hand, it | |
| 15746 is through human reason that we are directed to works of virtue, for it is the rule of human action, as stated above ( | |
| 15747 <a href="FS_ii.html#FS_Q19_A3" id="FS_Q108_A2-p10.1" shape="rect">Q[19], A[3]</a>; | |
| 15748 <a href="FS_v.html#FS_Q63_A2" id="FS_Q108_A2-p10.2" shape="rect"> Q[63], A[2]</a>). Wherefore | |
| 15749 in such matters as these there was no need for any precepts to be given besides the moral precepts of the Law, which proceed | |
| 15750 from the dictate of reason. | |
| 15751 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 ad 1"><a name="38333" shape="rect"><span class="ref">[38333] Iª-IIae q. 108 a. 2 ad 1</span></a> Ad primum | |
| 15752 ergo dicendum quod ea quae sunt fidei, sunt supra rationem humanam, | |
| 15753 unde in ea non possumus pervenire nisi per gratiam. Et ideo, | |
| 15754 abundantiori gratia superveniente, oportuit plura credenda | |
| 15755 explicari. Sed ad opera virtutum dirigimur per rationem naturalem, | |
| 15756 quae est regula quaedam operationis humanae, ut supra dictum est. | |
| 15757 Et ideo in his non oportuit aliqua praecepta dari ultra moralia | |
| 15758 legis praecepta, quae sunt de dictamine rationis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p11"> | |
| 15759 <b>Reply to Objection 2:</b> In the sacraments of the New Law grace is bestowed, which cannot be received except through Christ: consequently they had | |
| 15760 to be instituted by Him. But in the sacred things no grace is given: for instance, in the consecration of a temple, an altar | |
| 15761 or the like, or, again, in the celebration of feasts. Wherefore Our Lord left the institution of such things to the discretion | |
| 15762 of the faithful, since they have not of themselves any necessary connection with | |
| 15763 inward grace. | |
| 15764 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 ad 2"><a name="38334" shape="rect"><span class="ref">[38334] Iª-IIae q. 108 a. 2 ad 2</span></a> Ad secundum | |
| 15765 dicendum quod in sacramentis novae legis datur gratia, quae non est | |
| 15766 nisi a Christo, et ideo oportuit quod ab ipso institutionem | |
| 15767 haberent. Sed in sacris non datur aliqua gratia, puta in | |
| 15768 consecratione templi vel altaris vel aliorum huiusmodi, aut etiam | |
| 15769 in ipsa celebritate solemnitatum. Et ideo talia, quia secundum | |
| 15770 seipsa non pertinent ad necessitatem interioris gratiae, dominus | |
| 15771 fidelibus instituenda reliquit pro suo arbitrio.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A2-p12"> | |
| 15772 <b>Reply to Objection 3:</b> Our Lord gave the apostles those precepts not as ceremonial observances, but as moral statutes: and they can be understood | |
| 15773 in two ways. First, following Augustine (De Consensu Evang. 30), as being not commands but permissions. For He permitted them | |
| 15774 to set forth to preach without scrip or stick, and so on, since they were empowered to accept their livelihood from those | |
| 15775 to whom they preached: wherefore He goes on to say: "For the laborer is worthy of | |
| 15776 his hire." Nor is it a sin, but a work of supererogation for a preacher to take means of livelihood with him, without accepting | |
| 15777 supplies from those to whom he preaches; as Paul did ( | |
| 15778 <a class="scripRef" id="FS_Q108_A2-p12.1" href="./asv.html#iCor.9.4" target="asv">1 Cor. 9:4, </a> seqq.). | |
| 15779 </p><p id="FS_Q108_A2-p13"> Secondly, according to the explanation of other holy men, they may be considered as temporal commands laid upon the apostles | |
| 15780 for the time during which they were sent to preach in Judea before Christ's Passion. For the disciples, being yet as little | |
| 15781 children under Christ's care, needed to receive some special commands from Christ, such as all subjects receive from their | |
| 15782 superiors: and especially so, since they were to be accustomed little by little to renounce the care of | |
| 15783 temporalities, so as to become fitted for the preaching of the Gospel throughout the whole world. Nor must we wonder if He | |
| 15784 established certain fixed modes of life, as long as the state of the Old Law endured and the people had not as yet achieved | |
| 15785 the perfect liberty of the Spirit. These statutes He abolished shortly before His Passion, as though the disciples had by | |
| 15786 their means become sufficiently practiced. Hence He said ( | |
| 15787 <a class="scripRef" id="FS_Q108_A2-p13.1" href="./asv.html#Luke.22.35" target="asv">Lk. 22:35,36</a>) "When I sent you without purse and | |
| 15788 scrip and shoes, did you want anything? But they said: Nothing. Then said He unto them: But now, he that hath a purse, let | |
| 15789 him take it, and likewise a scrip." Because the time of perfect liberty was already at hand, when they would be left entirely | |
| 15790 to their own judgment in matters not necessarily connected with virtue. | |
| 15791 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 ad 3"><a name="38335" shape="rect"><span class="ref">[38335] Iª-IIae q. 108 a. 2 ad 3</span></a> Ad tertium | |
| 15792 dicendum quod illa praecepta dominus dedit apostolis non tanquam | |
| 15793 caeremoniales observantias, sed tanquam moralia instituta. Et | |
| 15794 possunt intelligi dupliciter. Uno modo, secundum Augustinum, in | |
| 15795 libro de consensu Evangelist., ut non sint praecepta, sed | |
| 15796 concessiones. Concessit enim eis ut possent pergere ad | |
| 15797 praedicationis officium sine pera et baculo et aliis huiusmodi, | |
| 15798 tanquam habentes potestatem necessaria vitae accipiendi ab illis | |
| 15799 quibus praedicabant, unde subdit, dignus enim est operarius cibo | |
| 15800 suo. Non autem peccat, sed supererogat, qui sua portat, ex quibus | |
| 15801 vivat in praedicationis officio, non accipiens sumptum ab his | |
| 15802 quibus Evangelium praedicat, sicut Paulus fecit. Alio modo possunt | |
| 15803 intelligi, secundum aliorum sanctorum expositionem, ut sint quaedam | |
| 15804 statuta temporalia apostolis data pro illo tempore quo mittebantur | |
| 15805 ad praedicandum in Iudaea ante Christi passionem. Indigebant enim | |
| 15806 discipuli, quasi adhuc parvuli sub Christi cura existentes, | |
| 15807 accipere aliqua specialia instituta a Christo, sicut et quilibet | |
| 15808 subditi a suis praelatis, et praecipue quia erant paulatim | |
| 15809 exercitandi ut temporalium sollicitudinem abdicarent, per quod | |
| 15810 reddebantur idonei ad hoc quod Evangelium per universum orbem | |
| 15811 praedicarent. Nec est mirum si, adhuc durante statu veteris legis, | |
| 15812 et nondum perfectam libertatem spiritus consecutis, quosdam | |
| 15813 determinatos modos vivendi instituit. Quae quidem statuta, | |
| 15814 imminente passione, removit, tanquam discipulis iam per ea | |
| 15815 sufficienter exercitatis. Unde Luc. XXII, dixit, <i>quando misi vos | |
| 15816 sine sacculo et pera et calceamentis, numquid aliquid defuit vobis? | |
| 15817 At illi dixerunt, nihil. Dixit ergo eis, sed nunc qui habet | |
| 15818 sacculum, tollat; similiter et peram</i>. Iam enim imminebat tempus | |
| 15819 perfectae libertatis, ut totaliter suo dimitterentur arbitrio in | |
| 15820 his quae secundum se non pertinent ad necessitatem virtutis.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A2-p14"> | |
| 15821 <b>Reply to Objection 4:</b> Judicial precepts also, are not essential to virtue in respect of any particular determination, but only in regard to the | |
| 15822 common notion of justice. Consequently Our Lord left the judicial precepts to the discretion of those who were to have spiritual | |
| 15823 or temporal charge of others. But as regards the judicial precepts of the Old Law, some of them He explained, because they | |
| 15824 were misunderstood by the Pharisees, as we shall state later on (A[3], ad 2). | |
| 15825 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 2 ad 4"><a name="38336" shape="rect"><span class="ref">[38336] Iª-IIae q. 108 a. 2 ad 4</span></a> Ad quartum | |
| 15826 dicendum quod iudicialia etiam, secundum se considerata, non sunt | |
| 15827 de necessitate virtutis quantum ad talem determinationem sed solum | |
| 15828 quantum ad communem rationem iustitiae. Et ideo iudicialia | |
| 15829 praecepta reliquit dominus disponenda his qui curam aliorum erant | |
| 15830 habituri vel spiritualem vel temporalem. Sed circa iudicialia | |
| 15831 praecepta veteris legis quaedam explanavit, propter malum | |
| 15832 intellectum Pharisaeorum, ut infra dicetur.</p></div></div></div><div id="FS_Q108_A3" class="div4"><h4 id="FS_Q108_A3-p0.1">Q. 108. A. 3. Whether the New Law directed man sufficiently as regards interior actions?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p2"> | |
| 15833 <b>Objection 1:</b> It would seem that the New Law directed man insufficiently as regards interior actions. For there are ten commandments of | |
| 15834 the decalogue directing man to God and his neighbor. But Our Lord partly fulfilled only three of them: as regards, namely, | |
| 15835 the prohibition of murder, of adultery, and of perjury. Therefore it seems that, by omitting to fulfil the other precepts, | |
| 15836 He directed man insufficiently. | |
| 15837 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 arg. 1"><a name="38337" shape="rect"><span class="ref">[38337] Iª-IIae q. 108 a. 3 arg. 1</span></a> Ad tertium | |
| 15838 sic proceditur. Videtur quod circa interiores actus lex nova | |
| 15839 insufficienter hominem ordinaverit. Sunt enim decem praecepta | |
| 15840 Decalogi ordinantia hominem ad Deum et proximum. Sed dominus solum | |
| 15841 circa tria illorum aliquid adimplevit, scilicet circa prohibitionem | |
| 15842 homicidii, et circa prohibitionem adulterii, et circa prohibitionem | |
| 15843 periurii. Ergo videtur quod insufficienter hominem ordinaverit, | |
| 15844 adimpletionem aliorum praeceptorum praetermittens.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p3"> | |
| 15845 <b>Objection 2:</b> Further, as regards the judicial precepts, Our Lord ordained nothing in the Gospel, except in the matter of divorcing of | |
| 15846 wife, of punishment by retaliation, and of persecuting one's enemies. But there are many other judicial precepts of the Old | |
| 15847 Law, as stated above ( | |
| 15848 <a href="#FS_Q104_A4" id="FS_Q108_A3-p3.1" shape="rect">Q[104], A[4]</a>; | |
| 15849 <a href="#FS_Q105" id="FS_Q108_A3-p3.2" shape="rect"> Q[105])</a>. Therefore, in this respect, He directed human life insufficiently. | |
| 15850 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 arg. 2"><a name="38338" shape="rect"><span class="ref">[38338] Iª-IIae q. 108 a. 3 arg. 2</span></a> Praeterea, | |
| 15851 dominus nihil ordinavit in Evangelio de iudicialibus praeceptis | |
| 15852 nisi circa repudium uxoris, et circa poenam talionis, et circa | |
| 15853 persecutionem inimicorum. Sed multa sunt alia iudicialia praecepta | |
| 15854 veteris legis, ut supra dictum est. Ergo quantum ad hoc, | |
| 15855 insufficienter vitam hominum ordinavit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p4"> | |
| 15856 <b>Objection 3:</b> Further, in the Old Law, besides moral and judicial, there were ceremonial precepts about which Our Lord made no ordination. | |
| 15857 Therefore it seems that He ordained insufficiently. | |
| 15858 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 arg. 3"><a name="38339" shape="rect"><span class="ref">[38339] Iª-IIae q. 108 a. 3 arg. 3</span></a> Praeterea, | |
| 15859 in veteri lege, praeter praecepta moralia et iudicialia, erant | |
| 15860 quaedam caeremonialia. Circa quae dominus nihil ordinavit. Ergo | |
| 15861 videtur insufficienter ordinasse.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p5"> | |
| 15862 <b>Objection 4:</b> Further, in order that the mind be inwardly well disposed, man should do no good deed for any temporal whatever. But there | |
| 15863 are many other temporal goods besides the favor of man: and there are many other good works besides fasting, alms-deeds, and | |
| 15864 prayer. Therefore Our Lord unbecomingly taught that only in respect of these three works, and of no other earthly goods ought | |
| 15865 we to shun the glory of human favor. | |
| 15866 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 arg. 4"><a name="38340" shape="rect"><span class="ref">[38340] Iª-IIae q. 108 a. 3 arg. 4</span></a> Praeterea, | |
| 15867 ad interiorem bonam mentis dispositionem pertinet ut nullum bonum | |
| 15868 opus homo faciat propter quemcumque temporalem finem. Sed multa | |
| 15869 sunt alia temporalia bona quam favor humanus, multa etiam alia sunt | |
| 15870 bona opera quam ieiunium, eleemosyna et oratio. Ergo inconveniens | |
| 15871 fuit quod dominus docuit solum circa haec tria opera gloriam | |
| 15872 favoris humani vitari, et nihil aliud terrenorum bonorum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p6"> | |
| 15873 <b>Objection 5:</b> Further, solicitude for the necessary means of livelihood is by nature instilled into man, and this solicitude even other | |
| 15874 animals share with man: wherefore it is written ( | |
| 15875 <a class="scripRef" id="FS_Q108_A3-p6.1" href="./asv.html#Prov.6.6" target="asv">Prov. 6:6</a>, | |
| 15876 <a class="scripRef" id="FS_Q108_A3-p6.2" href="./asv.html#Prov.6.8" target="asv">8</a>): "Go to the ant, O sluggard, and consider her ways . . . she provideth her meat for herself in the summer, and gathereth | |
| 15877 her food in the harvest." But every command issued against the inclination of nature is an unjust command, forasmuch as it | |
| 15878 is contrary to | |
| 15879 the law of nature. Therefore it seems that Our Lord unbecomingly forbade solicitude about food and raiment. | |
| 15880 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 arg. 5"><a name="38341" shape="rect"><span class="ref">[38341] Iª-IIae q. 108 a. 3 arg. 5</span></a> Praeterea, | |
| 15881 naturaliter homini inditum est ut sollicitetur circa ea quae sunt | |
| 15882 sibi necessaria ad vivendum, in qua etiam sollicitudine alia | |
| 15883 animalia cum homine conveniunt, unde dicitur Prov. VI, <i>vade ad | |
| 15884 formicam, o piger, et considera vias eius. Parat in aestate cibum | |
| 15885 sibi, et congregat in messe quod comedat</i>. Sed omne praeceptum | |
| 15886 quod datur contra inclinationem naturae, est iniquum, utpote contra | |
| 15887 legem naturalem existens. Ergo inconvenienter videtur dominus | |
| 15888 prohibuisse sollicitudinem victus et vestitus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p7"> | |
| 15889 <b>Objection 6:</b> Further, no act of virtue should be the subject of a prohibition. Now judgment is an act of justice, according to | |
| 15890 <a class="scripRef" id="FS_Q108_A3-p7.1" href="./asv.html#Ps.18.15" target="asv"> Ps. 18:15</a>: "Until justice be turned into judgment." Therefore it seems that Our Lord unbecomingly forbade judgment: and consequently | |
| 15891 that the New Law directed man insufficiently in the matter of interior acts. | |
| 15892 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 arg. 6"><a name="38342" shape="rect"><span class="ref">[38342] Iª-IIae q. 108 a. 3 arg. 6</span></a> Praeterea, | |
| 15893 nullus actus virtutis est prohibendus. Sed iudicium est actus | |
| 15894 iustitiae; secundum illud Psalmi XCIII, <i>quousque iustitia | |
| 15895 convertatur in iudicium</i>. Ergo inconvenienter videtur dominus | |
| 15896 iudicium prohibuisse. Et ita videtur lex nova insufficienter | |
| 15897 hominem ordinasse circa interiores actus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p8"> | |
| 15898 <b>On the contrary,</b> Augustine says (De Serm. Dom. in Monte i, 1): We should take note that, when He said: "'He that heareth these My words,' | |
| 15899 He indicates clearly that this sermon of the Lord is replete with all the precepts whereby a Christian's life is formed." | |
| 15900 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 s. c."><a name="38343" shape="rect"><span class="ref">[38343] Iª-IIae q. 108 a. 3 s. c.</span></a> Sed contra | |
| 15901 est quod Augustinus dicit, in libro de Serm. Dom. in monte, | |
| 15902 <i>considerandum est quia, cum dixit, qui audit verba mea haec, | |
| 15903 satis significat sermonem istum domini omnibus praeceptis quibus | |
| 15904 Christiana vita formatur, esse perfectum</i>.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A3-p9"> | |
| 15905 <b>I answer that,</b> As is evident from Augustine's words just quoted, the sermon, contains the whole process of forming the life of a Christian. | |
| 15906 Therein man's interior movements are ordered. Because after declaring that his end is Beatitude; and after commending the | |
| 15907 authority of the apostles, through whom the teaching of the Gospel was to be promulgated, He orders man's interior movements, | |
| 15908 first in regard to man himself, secondly in regard to his neighbor. | |
| 15909 </p><p id="FS_Q108_A3-p10"> This he does in regard to man himself, in two ways, corresponding to man's two interior movements in respect of any prospective | |
| 15910 action, viz. volition of what has to be done, and intention of the end. Wherefore, in the first place, He directs man's will | |
| 15911 in respect of the various precepts of the Law: by prescribing that man should refrain not merely from those external works | |
| 15912 that are evil in themselves, but also from internal acts, and from the occasions of evil deeds. In the | |
| 15913 second place He directs man's intention, by teaching that in our good works, we should seek neither human praise, nor worldly | |
| 15914 riches, which is to lay up treasures on earth. | |
| 15915 </p><p id="FS_Q108_A3-p11"> Afterwards He directs man's interior movement in respect of his neighbor, by forbidding us, on the one hand, to judge him | |
| 15916 rashly, unjustly, or presumptuously; and, on the other, to entrust him too readily with sacred things if he be unworthy. | |
| 15917 </p><p id="FS_Q108_A3-p12"> Lastly, He teaches us how to fulfil the teaching of the Gospel; viz. by imploring the help of God; by striving to enter by | |
| 15918 the narrow door of perfect virtue; and by being wary lest we be led astray by evil influences. Moreover, He declares that | |
| 15919 we must observe His commandments, and that it is not enough to make profession of faith, or to work miracles, or merely to | |
| 15920 hear His words. | |
| 15921 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 co."><a name="38344" shape="rect"><span class="ref">[38344] Iª-IIae q. 108 a. 3 co.</span></a> Respondeo | |
| 15922 dicendum quod, sicut ex inducta auctoritate Augustini apparet, | |
| 15923 sermo quem dominus in monte proposuit, totam informationem | |
| 15924 Christianae vitae continet. In quo perfecte interiores motus | |
| 15925 hominis ordinantur. Nam post declaratum beatitudinis finem; et | |
| 15926 commendata apostolica dignitate, per quos erat doctrina evangelica | |
| 15927 promulganda; ordinat interiores hominis motus, primo quidem quantum | |
| 15928 ad seipsum; et deinde quantum ad proximum. Quantum autem ad | |
| 15929 seipsum, dupliciter; secundum duos interiores hominis motus circa | |
| 15930 agenda, qui sunt voluntas de agendis, et intentio de fine. Unde | |
| 15931 primo ordinat hominis voluntatem secundum diversa legis praecepta, | |
| 15932 ut scilicet abstineat aliquis non solum ab exterioribus operibus | |
| 15933 quae sunt secundum se mala, sed etiam ab interioribus, et ab | |
| 15934 occasionibus malorum. Deinde ordinat intentionem hominis, docens | |
| 15935 quod in bonis quae agimus, neque quaeramus humanam gloriam, neque | |
| 15936 mundanas divitias, quod est thesaurizare in terra. Consequenter | |
| 15937 autem ordinat interiorem hominis motum quoad proximum, ut scilicet | |
| 15938 eum non temerarie aut iniuste iudicemus, aut praesumptuose; neque | |
| 15939 tamen sic simus apud proximum remissi, ut eis sacra committamus, si | |
| 15940 sint indigni. Ultimo autem docet modum adimplendi evangelicam | |
| 15941 doctrinam, scilicet implorando divinum auxilium; et conatum | |
| 15942 apponendo ad ingrediendum per angustam portam perfectae virtutis; | |
| 15943 et cautelam adhibendo ne a seductoribus corrumpamur. Et quod | |
| 15944 observatio mandatorum eius est necessaria ad virtutem, non autem | |
| 15945 sufficit sola confessio fidei, vel miraculorum operatio, vel solus | |
| 15946 auditus.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p13"> | |
| 15947 <b>Reply to Objection 1:</b> Our Lord explained the manner of fulfilling those precepts which the Scribes and Pharisees did not rightly understand: and | |
| 15948 this affected chiefly those precepts of the decalogue. For they thought that the prohibition of adultery and murder covered | |
| 15949 the external act only, and not the internal desire. And they held this opinion about murder and adultery rather than about | |
| 15950 theft and false witness, because the movement of anger tending to murder, and the | |
| 15951 movement of desire tending to adultery, seem to be in us from nature somewhat, but not the desire of stealing or bearing false | |
| 15952 witness. They held a false opinion about perjury, for they thought that perjury indeed was a sin; but that oaths were of themselves | |
| 15953 to be desired and to be taken frequently, since they seem to proceed from reverence to God. Hence Our Lord shows that an oath | |
| 15954 is not desirable as a good thing; and that it is better to speak without oaths, unless necessity forces us to have | |
| 15955 recourse to them. | |
| 15956 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 ad 1"><a name="38345" shape="rect"><span class="ref">[38345] Iª-IIae q. 108 a. 3 ad 1</span></a> Ad primum | |
| 15957 ergo dicendum quod dominus circa illa legis praecepta adimpletionem | |
| 15958 apposuit, in quibus Scribae et Pharisaei non rectum intellectum | |
| 15959 habebant. Et hoc contingebat praecipue circa tria praecepta | |
| 15960 Decalogi. Nam circa prohibitionem adulterii et homicidii, | |
| 15961 aestimabant solum exteriorem actum prohiberi, non autem interiorem | |
| 15962 appetitum. Quod magis credebant circa homicidium et adulterium quam | |
| 15963 circa furtum vel falsum testimonium, quia motus irae in homicidium | |
| 15964 tendens, et concupiscentiae motus tendens in adulterium, videntur | |
| 15965 aliqualiter nobis a natura inesse; non autem appetitus furandi, vel | |
| 15966 falsum testimonium dicendi. Circa periurium vero habebant falsum | |
| 15967 intellectum, credentes periurium quidem esse peccatum; iuramentum | |
| 15968 autem per se esse appetendum et frequentandum, quia videtur ad Dei | |
| 15969 reverentiam pertinere. Et ideo dominus ostendit iuramentum non esse | |
| 15970 appetendum tanquam bonum; sed melius esse absque iuramento loqui, | |
| 15971 nisi necessitas cogat.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A3-p14"> | |
| 15972 <b>Reply to Objection 2:</b> The Scribes and Pharisees erred about the judicial precepts in two ways. First, because they considered certain matters contained | |
| 15973 in the Law of Moses by way of permission, to be right in themselves: namely, divorce of a wife, and the taking of usury from | |
| 15974 strangers. Wherefore Our Lord forbade a man to divorce his wife ( | |
| 15975 <a class="scripRef" id="FS_Q108_A3-p14.1" href="./asv.html#Matt.5.32" target="asv">Mat. 5:32</a>); and to receive usury ( | |
| 15976 <a class="scripRef" id="FS_Q108_A3-p14.2" href="./asv.html#Luke.6.35" target="asv">Lk. 6:35</a>), when He said: "Lend, hoping for nothing | |
| 15977 thereby." | |
| 15978 </p><p id="FS_Q108_A3-p15"> In another way they erred by thinking that certain things which the Old Law commanded to be done for justice's sake, should | |
| 15979 be done out of desire for revenge, or out of lust for temporal goods, or out of hatred of one's enemies; and this in respect | |
| 15980 of three precepts. For they thought that desire for revenge was lawful, on account of the precept concerning punishment by | |
| 15981 retaliation: whereas this precept was given that justice might be safeguarded, not that man might seek revenge. | |
| 15982 Wherefore, in order to do away with this, Our Lord teaches that man should be prepared in his mind to suffer yet more if necessary. | |
| 15983 They thought that movements of covetousness were lawful on account of those judicial precepts which prescribed restitution | |
| 15984 of what had been purloined, together with something added thereto, as stated above ( | |
| 15985 <a href="#FS_Q105_A2" id="FS_Q108_A3-p15.1" shape="rect">Q[105], A[2]</a>, ad 9); whereas the Law commanded this to be done in order to safeguard justice, not to encourage covetousness. Wherefore | |
| 15986 Our Lord teaches that we should not demand our goods from motives of cupidity, and that we should be ready to give yet more | |
| 15987 if necessary. They thought that the movement of hatred was lawful, on account of the commandments of the Law about the slaying | |
| 15988 of one's enemies: whereas the Law ordered this for the fulfilment of justice, as stated above ( | |
| 15989 <a href="#FS_Q105_A3" id="FS_Q108_A3-p15.2" shape="rect">Q[105], A[3]</a>, ad 4), not to satisfy hatred. Wherefore Our Lord teaches us that we ought to love our enemies, and to be ready to | |
| 15990 do good to them if necessary. For these precepts are to be taken as binding "the mind to be prepared to fulfil them," as Augustine | |
| 15991 says (De Serm. Dom. in Monte i, 19). | |
| 15992 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 ad 2"><a name="38346" shape="rect"><span class="ref">[38346] Iª-IIae q. 108 a. 3 ad 2</span></a> Ad secundum | |
| 15993 dicendum quod circa iudicialia praecepta dupliciter Scribae et | |
| 15994 Pharisaei errabant. Primo quidem, quia quaedam quae in lege Moysi | |
| 15995 erant tradita tanquam permissiones, aestimabant esse per se iusta, | |
| 15996 scilicet repudium uxoris, et usuras accipere ab extraneis. Et ideo | |
| 15997 dominus prohibuit uxoris repudium, Matth. V; et usurarum | |
| 15998 acceptionem, Luc. VI, dicens, <i>date mutuum nihil inde | |
| 15999 sperantes</i>. Alio modo errabant credentes quaedam quae lex vetus | |
| 16000 instituerat facienda propter iustitiam, esse exequenda ex appetitu | |
| 16001 vindictae; vel ex cupiditate temporalium rerum; vel ex odio | |
| 16002 inimicorum. Et hoc in tribus praeceptis. Appetitum enim vindictae | |
| 16003 credebant esse licitum, propter praeceptum datum de poena talionis. | |
| 16004 Quod quidem fuit datum ut iustitia servaretur, non ut homo | |
| 16005 vindictam quaereret. Et ideo dominus, ad hoc removendum, docet | |
| 16006 animum hominis sic debere esse praeparatum ut, si necesse sit, | |
| 16007 etiam paratus sit plura sustinere. Motum autem cupiditatis | |
| 16008 aestimabant esse licitum, propter praecepta iudicialia in quibus | |
| 16009 mandabatur restitutio rei ablatae fieri etiam cum aliqua additione, | |
| 16010 ut supra dictum est. Et hoc quidem lex mandavit propter iustitiam | |
| 16011 observandam, non ut daret cupiditati locum. Et ideo dominus docet | |
| 16012 ut ex cupiditate nostra non repetamus, sed simus parati, si necesse | |
| 16013 fuerit, etiam ampliora dare. Motum vero odii credebant esse | |
| 16014 licitum, propter praecepta legis data de hostium interfectione. | |
| 16015 Quod quidem lex statuit propter iustitiam implendam, ut supra | |
| 16016 dictum est, non propter odia exsaturanda. Et ideo dominus docet ut | |
| 16017 ad inimicos dilectionem habeamus, et parati simus, si opus fuerit, | |
| 16018 etiam benefacere. Haec enim praecepta secundum praeparationem animi | |
| 16019 sunt accipienda, ut Augustinus exponit.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p16"> | |
| 16020 <b>Reply to Objection 3:</b> The moral precepts necessarily retained their force under the New Law, because they are of themselves essential to virtue: | |
| 16021 whereas the judicial precepts did not necessarily continue to bind in exactly the same way as had been fixed by the Law: this | |
| 16022 was left to man to decide in one way or another. Hence Our Lord directed us becomingly with regard to these two kinds of precepts. | |
| 16023 On the other hand, the observance of the ceremonial precepts was totally | |
| 16024 abolished by the advent of the reality; wherefore in regard to these precepts He commanded nothing on this occasion when He | |
| 16025 was giving the general points of His doctrine. Elsewhere, however, He makes it clear that the entire bodily worship which | |
| 16026 was fixed by the Law, was to be changed into spiritual worship: as is evident from | |
| 16027 <a class="scripRef" id="FS_Q108_A3-p16.1" href="./asv.html#John.4.21" target="asv"> Jn. 4:21,23, </a> where He says: "The hour cometh when you shall neither on this mountain, nor in Jerusalem adore the Father . . . but . . | |
| 16028 . the true | |
| 16029 adorers shall adore the Father in spirit and in truth." | |
| 16030 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 ad 3"><a name="38347" shape="rect"><span class="ref">[38347] Iª-IIae q. 108 a. 3 ad 3</span></a> Ad tertium | |
| 16031 dicendum quod praecepta moralia omnino in nova lege remanere | |
| 16032 debebant, quia secundum se pertinent ad rationem virtutis. | |
| 16033 Praecepta autem iudicialia non remanebant ex necessitate secundum | |
| 16034 modum quem lex determinavit; sed relinquebatur arbitrio hominum | |
| 16035 utrum sic vel aliter esset determinandum. Et ideo convenienter | |
| 16036 dominus circa haec duo genera praeceptorum nos ordinavit. | |
| 16037 Praeceptorum autem caeremonialium observatio totaliter per rei | |
| 16038 impletionem tollebatur. Et ideo circa huiusmodi praecepta, in illa | |
| 16039 communi doctrina, nihil ordinavit. Ostendit tamen alibi quod totus | |
| 16040 corporalis cultus qui erat determinatus in lege, erat in | |
| 16041 spiritualem commutandus; ut patet Ioan. IV, ubi dixit, <i>venit | |
| 16042 hora quando neque in monte hoc neque in Ierosolymis adorabitis | |
| 16043 patrem; sed veri adoratores adorabunt patrem in spiritu et | |
| 16044 veritate</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p17"> | |
| 16045 <b>Reply to Objection 4:</b> All worldly goods may be reduced to three---honors, riches, and pleasures; according to | |
| 16046 <a class="scripRef" id="FS_Q108_A3-p17.1" href="./asv.html#iJohn.2.16" target="asv">1 Jn. 2:16</a>: "All that is in the world is the concupiscence of the flesh," which refers to pleasures of the flesh, "and the concupiscence | |
| 16047 of the eyes," which refers to riches, "and the pride of life," which refers to ambition for renown and honor. Now the Law | |
| 16048 did not promise an abundance of carnal pleasures; on the contrary, it forbade them. But | |
| 16049 it did promise exalted honors and abundant riches; for it is written in reference to the former ( | |
| 16050 <a class="scripRef" id="FS_Q108_A3-p17.2" href="./asv.html#Deut.28.1" target="asv">Dt. 28:1</a>): "If thou wilt hear the voice of the Lord thy God . . . He will make thee higher than all the nations"; and in reference | |
| 16051 to the latter, we read a little further on ( | |
| 16052 <a class="scripRef" id="FS_Q108_A3-p17.3" href="./asv.html#Deut.28.11" target="asv">Dt. 28:11</a>): "He will make thee abound with all goods." But the Jews so distorted the true meaning of these promises, as to think that | |
| 16053 we ought to serve God, with these things as the end | |
| 16054 in view. Wherefore Our Lord set this aside by teaching, first of all, that works of virtue should not be done for human glory. | |
| 16055 And He mentions three works, to which all others may be reduced: since whatever a man does in order to curb his desires, comes | |
| 16056 under the head of fasting; and whatever a man does for the love of his neighbor, comes under the head of alms-deeds; and whatever | |
| 16057 a man does for the worship of God, comes under the head of prayer. And He mentions these three specifically, as | |
| 16058 they hold the principal place, and are most often used by men in order to gain glory. In the second place He taught us that | |
| 16059 we must not place our end in riches, when He said: "Lay not up to yourselves treasures on earth" ( | |
| 16060 <a class="scripRef" id="FS_Q108_A3-p17.4" href="./asv.html#Matt.6.19" target="asv">Mat. 6:19</a>). | |
| 16061 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 ad 4"><a name="38348" shape="rect"><span class="ref">[38348] Iª-IIae q. 108 a. 3 ad 4</span></a> Ad quartum | |
| 16062 dicendum quod omnes res mundanae ad tria reducuntur, scilicet ad | |
| 16063 honores, divitias et delicias; secundum illud I Ioan. II, omne quod | |
| 16064 est in mundo, concupiscentia carnis est, quod pertinet ad delicias | |
| 16065 carnis; et concupiscentia oculorum, quod pertinet ad divitias; et | |
| 16066 superbia vitae, quod pertinet ad ambitum gloriae et honoris. | |
| 16067 Superfluas autem carnis delicias lex non repromisit, sed magis | |
| 16068 prohibuit. Repromisit autem celsitudinem honoris, et abundantiam | |
| 16069 divitiarum, dicitur enim Deut. XXVIII, <i>si audieris vocem domini | |
| 16070 Dei tui, faciet te excelsiorem cunctis gentibus</i>, quantum ad | |
| 16071 primum; et post pauca subdit, <i>abundare te faciet omnibus | |
| 16072 bonis</i>, quantum ad secundum. Quae quidem promissa sic prave | |
| 16073 intelligebant Iudaei, ut propter ea esset Deo serviendum, sicut | |
| 16074 propter finem. Et ideo dominus hoc removit, docens primo, quod | |
| 16075 opera virtutis non sunt facienda propter humanam gloriam. Et ponit | |
| 16076 tria opera, ad quae omnia alia reducuntur, nam omnia quae aliquis | |
| 16077 facit ad refrenandum seipsum in suis concupiscentiis, reducuntur ad | |
| 16078 ieiunium; quaecumque vero fiunt propter dilectionem proximi, | |
| 16079 reducuntur ad eleemosynam; quaecumque vero propter cultum Dei | |
| 16080 fiunt, reducuntur ad orationem. Ponit autem haec tria specialiter | |
| 16081 quasi praecipua, et per quae homines maxime solent gloriam venari. | |
| 16082 Secundo, docuit quod non debemus finem constituere in divitiis, cum | |
| 16083 dixit, <i>nolite thesaurizare vobis thesauros in terra</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p18"> | |
| 16084 <b>Reply to Objection 5:</b> Our Lord forbade, not necessary, but inordinate solicitude. Now there is a fourfold solicitude to be avoided in temporal | |
| 16085 matters. First, we must not place our end in them, nor serve God for the sake of the necessities of food and raiment. Wherefore | |
| 16086 He says: "Lay not up for yourselves," etc. Secondly, we must not be so anxious about temporal things, as to despair of God's | |
| 16087 help: wherefore Our Lord says ( | |
| 16088 <a class="scripRef" id="FS_Q108_A3-p18.1" href="./asv.html#Matt.6.32" target="asv">Mat. 6:32</a>): "Your Father | |
| 16089 knoweth that you have need of all these things." Thirdly, we must not add presumption to our solicitude; in other words, we | |
| 16090 must not be confident of getting the necessaries of life by our own efforts without God's help: such solicitude Our Lord sets | |
| 16091 aside by saying that a man cannot add anything to his stature ( | |
| 16092 <a class="scripRef" id="FS_Q108_A3-p18.2" href="./asv.html#Matt.6.27" target="asv">Mat. 6:27</a>). We must not anticipate the time for anxiety; namely, by being solicitous now, for the needs, not of the present, but of | |
| 16093 a future time: wherefore He says | |
| 16094 ( | |
| 16095 <a class="scripRef" id="FS_Q108_A3-p18.3" href="./asv.html#Matt.6.34" target="asv">Mat. 6:34</a>): "Be not . . . solicitous for tomorrow." | |
| 16096 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 ad 5"><a name="38349" shape="rect"><span class="ref">[38349] Iª-IIae q. 108 a. 3 ad 5</span></a> Ad quintum | |
| 16097 dicendum quod dominus sollicitudinem necessariam non prohibuit, sed | |
| 16098 sollicitudinem inordinatam. Est autem quadruplex inordinatio | |
| 16099 sollicitudinis vitanda circa temporalia. Primo quidem, ut in eis | |
| 16100 finem non constituamus, neque Deo serviamus propter necessaria | |
| 16101 victus et vestitus. Unde dicit, <i>nolite thesaurizare vobis</i> et | |
| 16102 cetera. Secundo, ut non sic sollicitemur de temporalibus, cum | |
| 16103 desperatione divini auxilii. Unde dominus dicit, <i>scit pater | |
| 16104 vester quia his omnibus indigetis</i>. Tertio, ne sit sollicitudo | |
| 16105 praesumptuosa, ut scilicet homo confidat se necessaria vitae per | |
| 16106 suam sollicitudinem posse procurare, absque divino auxilio. Quod | |
| 16107 dominus removet per hoc quod <i>homo non potest aliquid adiicere ad | |
| 16108 staturam suam</i>. Quarto, per hoc quod homo sollicitudinis tempus | |
| 16109 praeoccupat, quia scilicet de hoc sollicitus est nunc, quod non | |
| 16110 pertinet ad curam praesentis temporis, sed ad curam futuri. Unde | |
| 16111 dicit, nolite solliciti esse in crastinum.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A3-p19"> | |
| 16112 <b>Reply to Objection 6:</b> Our Lord did not forbid the judgment of justice, without which holy things could not be withdrawn from the unworthy. But | |
| 16113 he forbade inordinate judgment, as stated above. | |
| 16114 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 3 ad 6"><a name="38350" shape="rect"><span class="ref">[38350] Iª-IIae q. 108 a. 3 ad 6</span></a> Ad sextum | |
| 16115 dicendum quod dominus non prohibet iudicium iustitiae, sine quo non | |
| 16116 possent sancta subtrahi ab indignis. Sed prohibet iudicium | |
| 16117 inordinatum, ut dictum est.</p></div></div></div><div id="FS_Q108_A4" class="div4"><h4 id="FS_Q108_A4-p0.1">Q. 108. A. 4. Whether certain definite counsels are fittingly proposed in the New Law?</h4><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p2"> | |
| 16118 <b>Objection 1:</b> It would seem that certain definite counsels are not fittingly proposed in the New Law. For counsels are given about that | |
| 16119 which is expedient for an end, as we stated above, when treating of counsel ( | |
| 16120 <a href="FS_ii.html#FS_Q14_A2" id="FS_Q108_A4-p2.1" shape="rect">Q[14] , A[2]</a>). But the same things are not expedient for all. Therefore certain definite counsels should not be proposed to all. | |
| 16121 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 arg. 1"><a name="38351" shape="rect"><span class="ref">[38351] Iª-IIae q. 108 a. 4 arg. 1</span></a> Ad quartum | |
| 16122 sic proceditur. Videtur quod inconvenienter in lege nova consilia | |
| 16123 quaedam determinata sint proposita. Consilia enim dantur de rebus | |
| 16124 expedientibus ad finem; ut supra dictum est, cum de consilio | |
| 16125 ageretur. Sed non eadem omnibus expediunt. Ergo non sunt aliqua | |
| 16126 consilia determinata omnibus proponenda.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p3"> | |
| 16127 <b>Objection 2:</b> Further, counsels regard a greater good. But there are no definite degrees to the greater good. Therefore definite counsels | |
| 16128 should not be given. | |
| 16129 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 arg. 2"><a name="38352" shape="rect"><span class="ref">[38352] Iª-IIae q. 108 a. 4 arg. 2</span></a> Praeterea, | |
| 16130 consilia dantur de meliori bono. Sed non sunt determinati gradus | |
| 16131 melioris boni. Ergo non debent aliqua determinata consilia | |
| 16132 dari.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p4"> | |
| 16133 <b>Objection 3:</b> Further, counsels pertain to the life of perfection. But obedience pertains to the life of perfection. Therefore it was unfitting | |
| 16134 that no counsel of obedience should be contained in the Gospel. | |
| 16135 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 arg. 3"><a name="38353" shape="rect"><span class="ref">[38353] Iª-IIae q. 108 a. 4 arg. 3</span></a> Praeterea, | |
| 16136 consilia pertinent ad perfectionem vitae. Sed obedientia pertinet | |
| 16137 ad perfectionem vitae. Ergo inconvenienter de ea consilium non | |
| 16138 datur in Evangelio.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p5"> | |
| 16139 <b>Objection 4:</b> Further, many matters pertaining to the life of perfection are found among the commandments, as, for instance, "Love your | |
| 16140 enemies" ( | |
| 16141 <a class="scripRef" id="FS_Q108_A4-p5.1" href="./asv.html#Matt.5.44" target="asv">Mat. 5:44</a>), and those precepts which Our Lord gave His apostles ( | |
| 16142 <a class="scripRef" id="FS_Q108_A4-p5.2" href="./asv.html#Matt.10" target="asv">Mat. 10</a>). Therefore the counsels are unfittingly given in the New Law: both because they are not all mentioned; and because they | |
| 16143 are not distinguished from the commandments. | |
| 16144 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 arg. 4"><a name="38354" shape="rect"><span class="ref">[38354] Iª-IIae q. 108 a. 4 arg. 4</span></a> Praeterea, | |
| 16145 multa ad perfectionem vitae pertinentia inter praecepta ponuntur, | |
| 16146 sicut hoc quod dicitur, diligite inimicos vestros; et praecepta | |
| 16147 etiam quae dedit dominus apostolis, Matth. X. Ergo inconvenienter | |
| 16148 traduntur consilia in nova lege, tum quia non omnia ponuntur; tum | |
| 16149 etiam quia a praeceptis non distinguuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p6"> | |
| 16150 <b>On the contrary,</b> The counsels of a wise friend are of great use, according to Prov. (27:9): "Ointment and perfumes rejoice the heart: and | |
| 16151 the good counsels of a friend rejoice the soul." But Christ is our wisest and greatest friend. Therefore His counsels are | |
| 16152 supremely useful and becoming. | |
| 16153 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 s. c."><a name="38355" shape="rect"><span class="ref">[38355] Iª-IIae q. 108 a. 4 s. c.</span></a> Sed contra, | |
| 16154 consilia sapientis amici magnam utilitatem afferunt; secundum illud | |
| 16155 Prov. XXVII, <i>unguento et variis odoribus delectatur cor, et | |
| 16156 bonis amici consiliis anima dulcoratur</i>. Sed Christus maxime est | |
| 16157 sapiens et amicus. Ergo eius consilia maximam utilitatem continent, | |
| 16158 et convenientia sunt.</p></div></div><div class="bilingual"><div class="eng"><div class="english"><p id="FS_Q108_A4-p7"> | |
| 16159 <b>I answer that,</b> The difference between a counsel and a commandment is that a commandment implies obligation, whereas a counsel is left to | |
| 16160 the option of the one to whom it is given. Consequently in the New Law, which is the law of liberty, counsels are added to | |
| 16161 the commandments, and not in the Old Law, which is the law of bondage. We must therefore understand the commandments of the | |
| 16162 New Law to have been given about matters that are necessary to gain the end of eternal bliss, | |
| 16163 to which end the New Law brings us forthwith: but that the counsels are about matters that render the gaining of this end | |
| 16164 more assured and expeditious. | |
| 16165 </p><p id="FS_Q108_A4-p8"> Now man is placed between the things of this world, and spiritual goods wherein eternal happiness consists: so that the more | |
| 16166 he cleaves to the one, the more he withdraws from the other, and conversely. Wherefore he that cleaves wholly to the things | |
| 16167 of this world, so as to make them his end, and to look upon them as the reason and rule of all he does, falls away altogether | |
| 16168 from spiritual goods. Hence this disorder is removed by the commandments. Nevertheless, for man to gain the | |
| 16169 end aforesaid, he does not need to renounce the things of the world altogether: since he can, while using the things of this | |
| 16170 world, attain to eternal happiness, provided he does not place his end in them: but he will attain more speedily thereto by | |
| 16171 giving up the goods of this world entirely: wherefore the evangelical counsels are given for this purpose. | |
| 16172 </p><p id="FS_Q108_A4-p9"> Now the goods of this world which come into use in human life, consist in three things: viz. in external wealth pertaining | |
| 16173 to the "concupiscence of the eyes"; carnal pleasures pertaining to the "concupiscence of the flesh"; and honors, which pertain | |
| 16174 to the "pride of life," according to | |
| 16175 <a class="scripRef" id="FS_Q108_A4-p9.1" href="./asv.html#iJohn.2.16" target="asv">1 Jn. 2:16</a>: and it is in renouncing these altogether, as far as possible, that the evangelical counsels consist. Moreover, every form | |
| 16176 of the religious life that professes the | |
| 16177 state of perfection is based on these three: since riches are renounced by poverty; carnal pleasures by perpetual chastity; | |
| 16178 and the pride of life by the bondage of obedience. | |
| 16179 </p><p id="FS_Q108_A4-p10"> Now if a man observe these absolutely, this is in accordance with the counsels as they stand. But if a man observe any one | |
| 16180 of them in a particular case, this is taking that counsel in a restricted sense, namely, as applying to that particular case. | |
| 16181 For instance, when anyone gives an alms to a poor man, not being bound so to do, he follows the counsels in that particular | |
| 16182 case. In like manner, when a man for some fixed time refrains from carnal pleasures that he may give himself | |
| 16183 to prayer, he follows the counsel for that particular time. And again, when a man follows not his will as to some deed which | |
| 16184 he might do lawfully, he follows the counsel in that particular case: for instance, if he do good to his enemies when he is | |
| 16185 not bound to, or if he forgive an injury of which he might justly seek to be avenged. In this way, too, all particular counsels | |
| 16186 may be reduced to these three general and perfect counsels. | |
| 16187 </p></div></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 co."><a name="38356" shape="rect"><span class="ref">[38356] Iª-IIae q. 108 a. 4 co.</span></a> Respondeo | |
| 16188 dicendum quod haec est differentia inter consilium et praeceptum, | |
| 16189 quod praeceptum importat necessitatem, consilium autem in optione | |
| 16190 ponitur eius cui datur. Et ideo convenienter in lege nova, quae est | |
| 16191 lex libertatis, supra praecepta sunt addita consilia, non autem in | |
| 16192 veteri lege, quae erat lex servitutis. Oportet igitur quod | |
| 16193 praecepta novae legis intelligantur esse data de his quae sunt | |
| 16194 necessaria ad consequendum finem aeternae beatitudinis, in quem lex | |
| 16195 nova immediate introducit. Consilia vero oportet esse de illis per | |
| 16196 quae melius et expeditius potest homo consequi finem praedictum. | |
| 16197 Est autem homo constitutus inter res mundi huius et spiritualia | |
| 16198 bona, in quibus beatitudo aeterna consistit, ita quod quanto plus | |
| 16199 inhaeret uni eorum, tanto plus recedit ab altero, et e converso. | |
| 16200 Qui ergo totaliter inhaeret rebus huius mundi, ut in eis finem | |
| 16201 constituat, habens eas quasi rationes et regulas suorum operum, | |
| 16202 totaliter excidit a spiritualibus bonis. Et ideo huiusmodi | |
| 16203 inordinatio tollitur per praecepta. Sed quod homo totaliter ea quae | |
| 16204 sunt mundi abiiciat, non est necessarium ad perveniendum in finem | |
| 16205 praedictum, quia potest homo utens rebus huius mundi, dummodo in | |
| 16206 eis finem non constituat, ad beatitudinem aeternam pervenire. Sed | |
| 16207 expeditius perveniet totaliter bona huius mundi abdicando. Et ideo | |
| 16208 de hoc dantur consilia Evangelii. Bona autem huius mundi, quae | |
| 16209 pertinent ad usum humanae vitae, in tribus consistunt, scilicet in | |
| 16210 divitiis exteriorum bonorum, quae pertinent ad concupiscentiam | |
| 16211 oculorum; in deliciis carnis, quae pertinent ad concupiscentiam | |
| 16212 carnis; et in honoribus, quae pertinent ad superbiam vitae; sicut | |
| 16213 patet I Ioan. II. Haec autem tria totaliter derelinquere, secundum | |
| 16214 quod possibile est, pertinet ad consilia evangelica. In quibus | |
| 16215 etiam tribus fundatur omnis religio, quae statum perfectionis | |
| 16216 profitetur, nam divitiae abdicantur per paupertatem; deliciae | |
| 16217 carnis per perpetuam castitatem; superbia vitae per obedientiae | |
| 16218 servitutem. Haec autem simpliciter observata pertinent ad consilia | |
| 16219 simpliciter proposita. Sed observatio uniuscuiusque eorum in aliquo | |
| 16220 speciali casu, pertinet ad consilium secundum quid, scilicet in | |
| 16221 casu illo. Puta cum homo dat aliquam eleemosynam pauperi quam dare | |
| 16222 non tenetur, consilium sequitur quantum ad factum illud. Similiter | |
| 16223 etiam quando aliquo tempore determinato a delectationibus carnis | |
| 16224 abstinet ut orationibus vacet, consilium sequitur pro tempore illo. | |
| 16225 Similiter etiam quando aliquis non sequitur voluntatem suam in | |
| 16226 aliquo facto quod licite posset facere, consilium sequitur in casu | |
| 16227 illo, puta si benefaciat inimicis quando non tenetur, vel si | |
| 16228 offensam remittat cuius iuste posset exigere vindictam. Et sic | |
| 16229 etiam omnia consilia particularia ad illa tria generalia et | |
| 16230 perfecta reducuntur.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p11"> | |
| 16231 <b>Reply to Objection 1:</b> The aforesaid counsels, considered in themselves, are expedient to all; but owing to some people being ill-disposed, it happens | |
| 16232 that some of them are inexpedient, because their disposition is not inclined to such things. Hence Our Lord, in proposing | |
| 16233 the evangelical counsels, always makes mention of man's fitness for observing the counsels. For in giving the counsel of perpetual | |
| 16234 poverty ( | |
| 16235 <a class="scripRef" id="FS_Q108_A4-p11.1" href="./asv.html#Matt.19.21" target="asv">Mat. 19:21</a>), He begins with the words: "If | |
| 16236 thou wilt be perfect," and then He adds: "Go, sell all [Vulg.: 'what'] thou hast." In like manner when He gave the counsel | |
| 16237 of perpetual chastity, saying ( | |
| 16238 <a class="scripRef" id="FS_Q108_A4-p11.2" href="./asv.html#Matt.19.12" target="asv">Mat. 19:12</a>): "There are eunuchs who have made themselves eunuchs for the kingdom of heaven," He adds straightway: "He that can take, | |
| 16239 let him take it." And again, the Apostle ( | |
| 16240 <a class="scripRef" id="FS_Q108_A4-p11.3" href="./asv.html#iCor.7.35" target="asv">1 Cor. 7:35</a>), after giving the counsel of virginity, says: "And this I speak for your profit; not to cast a snare upon you." | |
| 16241 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 ad 1"><a name="38357" shape="rect"><span class="ref">[38357] Iª-IIae q. 108 a. 4 ad 1</span></a> Ad primum | |
| 16242 ergo dicendum quod praedicta consilia, quantum est de se sunt | |
| 16243 omnibus expedientia, sed ex indispositione aliquorum contingit quod | |
| 16244 alicui expedientia non sunt, quia eorum affectus ad haec non | |
| 16245 inclinatur. Et ideo dominus, consilia evangelica proponens, semper | |
| 16246 facit mentionem de idoneitate hominum ad observantiam consiliorum. | |
| 16247 Dans enim consilium perpetuae paupertatis, Matth. XIX, praemittit, | |
| 16248 <i>si vis perfectus esse</i>; et postea subdit, <i>vade et vende | |
| 16249 omnia quae habes</i>. Similiter, dans consilium perpetuae | |
| 16250 castitatis, cum dixit, <i>sunt eunuchi qui castraverunt seipsos | |
| 16251 propter regnum caelorum</i>, statim subdit, <i>qui potest capere, | |
| 16252 capiat</i>. Et similiter apostolus, I ad Cor. VII, praemisso | |
| 16253 consilio virginitatis, dicit, <i>porro hoc ad utilitatem vestram | |
| 16254 dico, non ut laqueum vobis iniiciam</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p12"> | |
| 16255 <b>Reply to Objection 2:</b> The greater goods are not definitely fixed in the individual; but those which are simply and absolutely the greater good | |
| 16256 in general are fixed: and to these all the above particular goods may be reduced, as stated above. | |
| 16257 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 ad 2"><a name="38358" shape="rect"><span class="ref">[38358] Iª-IIae q. 108 a. 4 ad 2</span></a> Ad secundum | |
| 16258 dicendum quod meliora bona particulariter in singulis sunt | |
| 16259 indeterminata. Sed illa quae sunt simpliciter et absolute meliora | |
| 16260 bona in universali, sunt determinata. Ad quae etiam omnia illa | |
| 16261 particularia reducuntur, ut dictum est.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p13"> | |
| 16262 <b>Reply to Objection 3:</b> Even the counsel of obedience is understood to have been given by Our Lord in the words: "And [let him] follow Me." For we | |
| 16263 follow Him not only by imitating His works, but also by obeying His commandments, according to | |
| 16264 <a class="scripRef" id="FS_Q108_A4-p13.1" href="./asv.html#John.10.27" target="asv"> Jn. 10:27</a>: "My sheep hear My voice . . . and they follow Me." | |
| 16265 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 ad 3"><a name="38359" shape="rect"><span class="ref">[38359] Iª-IIae q. 108 a. 4 ad 3</span></a> Ad tertium | |
| 16266 dicendum quod etiam consilium obedientiae dominus intelligitur | |
| 16267 dedisse in hoc quod dixit, et sequatur me; quem sequimur non solum | |
| 16268 imitando opera, sed etiam obediendo mandatis ipsius; secundum illud | |
| 16269 Ioan. X. <i>Oves meae vocem meam audiunt, et sequuntur me</i>.</p></div></div><div class="bilingual"><div class="eng"><p class="english" id="FS_Q108_A4-p14"> | |
| 16270 <b>Reply to Objection 4:</b> Those things which Our Lord prescribed about the true love of our enemies, and other similar sayings ( | |
| 16271 <a class="scripRef" id="FS_Q108_A4-p14.1" href="./asv.html#Matt.5" target="asv">Mat. 5</a>; | |
| 16272 <a class="scripRef" id="FS_Q108_A4-p14.2" href="./asv.html#Luke.6" target="asv">Lk. 6</a>), may be referred to the preparation of the mind, and then they are necessary for salvation; for instance, that man be prepared | |
| 16273 to do good to his enemies, and other similar actions, when there is need. Hence these things are placed among the precepts. | |
| 16274 But that anyone should actually and promptly behave thus towards an enemy when there is | |
| 16275 no special need, is to be referred to the particular counsels, as stated above. As to those matters which are set down in | |
| 16276 | |
| 16277 <a class="scripRef" id="FS_Q108_A4-p14.3" href="./asv.html#Matt.10" target="asv">Mat. 10</a> and | |
| 16278 <a class="scripRef" id="FS_Q108_A4-p14.4" href="./asv.html#Luke.9" target="asv">Lk. 9</a> and 10, they were either disciplinary commands for that particular time, or concessions, as stated above (A[2], ad 3). Hence | |
| 16279 they are not set down among the counsels. | |
| 16280 </p></div><div class="lat"><p class="latin" title="I-II q. 108 a. 4 ad 4"><a name="38360" shape="rect"><span class="ref">[38360] Iª-IIae q. 108 a. 4 ad 4</span></a> Ad quartum | |
| 16281 dicendum quod ea quae de vera dilectione inimicorum, et similibus, | |
| 16282 dominus dicit Matth. V et Luc. VI, si referantur ad praeparationem | |
| 16283 animi, sunt de necessitate salutis, ut scilicet homo sit paratus | |
| 16284 benefacere inimicis, et alia huiusmodi facere, cum necessitas hoc | |
| 16285 requirat. Et ideo inter praecepta ponuntur. Sed ut aliquis hoc | |
| 16286 inimicis exhibeat prompte in actu, ubi specialis necessitas non | |
| 16287 occurrit, pertinet ad consilia particularia, ut dictum est. Illa | |
| 16288 autem quae ponuntur Matth. X, et Luc. IX, et X, fuerunt quaedam | |
| 16289 praecepta disciplinae pro tempore illo, vel concessiones quaedam, | |
| 16290 ut supra dictum est. Et ideo non inducuntur tanquam consilia.</p></div></div></div></div> | |
| 16291 | |
| 16292 | |
| 16293 ` | |
| 16294 </div> | |
| 16295 </body> | |
| 16296 </html> |
