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Objection 1: It would seem that the precepts of temperance are
unsuitably given in the Divine law. Because fortitude is a greater
virtue than temperance, as stated above (Question 123, Article
12; Question 141, Article 8; FS, Question 66, Article
4). Now there is no precept of fortitude among the precepts of the
decalogue, which are the most important among the precepts of the
Law. Therefore it was unfitting to include among the precepts of the
decalogue the prohibition of adultery, which is contrary to
temperance, as stated above (Question 154, Articles 1,8).
Objection 2: Further, temperance is not only about venereal
matters, but also about pleasures of meat and drink. Now the precepts
of the decalogue include no prohibition of a vice pertaining to
pleasures of meat and drink, or to any other species of lust.
Neither, therefore, should they include a precept prohibiting
adultery, which pertains to venereal pleasure.
Objection 3: Further, in the lawgiver's intention inducement to
virtue precedes the prohibition of vice, since vices are forbidden in
order that obstacles to virtue may be removed. Now the precepts of the
decalogue are the most important in the Divine law. Therefore the
precepts of the decalogue should have included an affirmative precept
directly prescribing the virtue of temperance, rather than a negative
precept forbidding adultery which is directly opposed thereto.
On the contrary, stands the authority of Scripture in the decalogue
(Ex. 20:14,17).
I answer that, As the Apostle says (1 Tim. 1:5), "the end
of the commandment is charity," which is enjoined upon us in the two
precepts concerning the love of God and of our neighbor. Wherefore
the decalogue contains those precepts which tend more directly to the
love of God and of our neighbor. Now among the vices opposed to
temperance, adultery would seem most of all opposed to the love of our
neighbor, since thereby a man lays hold of another's property for his
own use, by abusing his neighbor's wife. Wherefore the precepts of
the decalogue include a special prohibition of adultery, not only as
committed in deed, but also as desired in thought.
Reply to Objection 1: Among the species of vices opposed to
fortitude there is not one that is so directly opposed to the love of
our neighbor as adultery, which is a species of lust that is opposed to
temperance. And yet the vice of daring, which is opposed to
fortitude, is wont to be sometimes the cause of murder, which is
forbidden by one of the precepts of the decalogue: for it is written
(Ecclus. 8:18): "Go not on the way with a bold man lest he
burden thee with his evils."
Reply to Objection 2: Gluttony is not directly opposed to the love
of our neighbor, as adultery is. Nor indeed is any other species of
lust, for a father is not so wronged by the seduction of the virgin
over whom he has no connubial right, as is the husband by the adultery
of his wife, for he, not the wife herself, has power over her body
[1 Cor. 7:4].
Reply to Objection 3: As stated above (Question 122,
Articles 1,4) the precepts of the decalogue are universal
principles of the Divine law; hence they need to be common precepts.
Now it was not possible to give any common affirmative precepts of
temperance, because the practice of temperance varies according to
different times, as Augustine remarks (De Bono Conjug. xv,
7), and according to different human laws and customs.
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