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Objection 1: It seems that the precepts of the decalogue are not
precepts of justice. For the intention of a lawgiver is "to make the
citizens virtuous in respect of every virtue," as stated in Ethic.
ii, 1. Wherefore, according to Ethic. v, 1, "the law
prescribes about all acts of all virtues." Now the precepts of the
decalogue are the first. principles of the whole Divine Law.
Therefore the precepts of the decalogue do not pertain to justice
alone.
Objection 2: Further, it would seem that to justice belong
especially the judicial precepts, which are condivided with the moral
precepts, as stated above (FS, Question 99, Article 4).
But the precepts of the decalogue are moral precepts, as stated above
(FS, Question 100, Article 3). Therefore the precepts of
the decalogue are not precepts of justice.
Objection 3: Further, the Law contains chiefly precepts about acts
of justice regarding the common good, for instance about public
officers and the like. But there is no mention of these in the
precepts of the decalogue. Therefore it seems that the precepts of the
decalogue do not properly belong to justice.
Objection 4: Further, the precepts of the decalogue are divided
into two tables, corresponding to the love of God and the love of our
neighbor, both of which regard the virtue of charity. Therefore the
precepts of the decalogue belong to charity rather than to justice.
On the contrary, Seemingly justice is the sole virtue whereby we are
directed to another. Now we are directed to another by all the
precepts of the decalogue, as is evident if one consider each of them.
Therefore all the precepts of the decalogue pertain to justice.
I answer that, The precepts of the decalogue are the first principles
of the Law: and the natural reason assents to them at once, as to
principles that are most evident. Now it is altogether evident that
the notion of duty, which is essential to a precept, appears in
justice, which is of one towards another. Because in those matters
that relate to himself it would seem at a glance that man is master of
himself, and that he may do as he likes: whereas in matters that refer
to another it appears manifestly that a man is under obligation to
render to another that which is his due. Hence the precepts of the
decalogue must needs pertain to justice. Wherefore the first three
precepts are about acts of religion, which is the chief part of
justice; the fourth precept is about acts of piety, which is the
second part of justice; and the six remaining are about justice
commonly so called, which is observed among equals.
Reply to Objection 1: The intention of the law is to make all men
virtuous, but in a certain order, namely, by first of all giving them
precepts about those things where the notion of duty is most manifest,
as stated above.
Reply to Objection 2: The judicial precepts are determinations of
the moral precepts, in so far as these are directed to one's
neighbor, just as the ceremonial precepts are determinations of the
moral precepts in so far as these are directed to God. Hence neither
precepts are contained in the decalogue: and yet they are
determinations of the precepts of the decalogue, and therefore pertain
to justice.
Reply to Objection 3: Things that concern the common good must
needs be administered in different ways according to the difference of
men. Hence they were to be given a place not among the precepts of the
decalogue, but among the judicial precepts.
Reply to Objection 4: The precepts of the decalogue pertain to
charity as their end, according to 1 Tim. 1:5, "The end of the
commandment is charity": but they belong to justice, inasmuch as they
refer immediately to acts of justice.
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