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Objection 1: It would seem that it is wrong to distinguish other
moral precepts of the law besides the decalogue. Because, as Our
Lord declared (Mt. 22:40), "on these two commandments" of
charity "dependeth the whole law and the prophets." But these two
commandments are explained by the ten commandments of the decalogue.
Therefore there is no need for other moral precepts.
Objection 2: Further, the moral precepts are distinct from the
judicial and ceremonial precepts, as stated above (Question 99,
Articles 3,4). But the determinations of the general moral
precepts belong to the judicial and ceremonial precepts: and the
general moral precepts are contained in the decalogue, or are even
presupposed to the decalogue, as stated above (Article 3).
Therefore it was unsuitable to lay down other moral precepts besides
the decalogue.
Objection 3: Further, the moral precepts are about the acts of all
the virtues, as stated above (Article 2). Therefore, as the Law
contains, besides the decalogue, moral precepts pertaining to
religion, liberality, mercy, and chastity; so there should have been
added some precepts pertaining to the other virtues, for instance,
fortitude, sobriety, and so forth. And yet such is not the case.
It is therefore unbecoming to distinguish other moral precepts in the
Law besides those of the decalogue.
On the contrary, It is written (Ps. 18:8): "The law of the
Lord is unspotted, converting souls." But man is preserved from the
stain of sin, and his soul is converted to God by other moral precepts
besides those of the decalogue. Therefore it was right for the Law to
include other moral precepts.
I answer that, As is evident from what has been stated (Question
99, Articles 3,4), the judicial and ceremonial precepts derive
their force from their institution alone: since before they were
instituted, it seemed of no consequence whether things were done in
this or that way. But the moral precepts derive their efficacy from
the very dictate of natural reason, even if they were never included in
the Law. Now of these there are three grades: for some are most
certain, and so evident as to need no promulgation; such as the
commandments of the love of God and our neighbor, and others like
these, as stated above (Article 3), which are, as it were, the
ends of the commandments; wherefore no man can have an erroneous
judgment about them. Some precepts are more detailed, the reason of
which even an uneducated man can easily grasp; and yet they need to be
promulgated, because human judgment, in a few instances, happens to
be led astray concerning them: these are the precepts of the
decalogue. Again, there are some precepts the reason of which is not
so evident to everyone, but only the wise; these are moral precepts
added to the decalogue, and given to the people by God through Moses
and Aaron.
But since the things that are evident are the principles whereby we
know those that are not evident, these other moral precepts added to
the decalogue are reducible to the precepts of the decalogue, as so
many corollaries. Thus the first commandment of the decalogue forbids
the worship of strange gods: and to this are added other precepts
forbidding things relating to worship of idols: thus it is written
(Dt. 18:10,11): "Neither let there be found among you
anyone that shall expiate his son or daughter, making them to pass
through the fire: . . . neither let there by any wizard nor
charmer, nor anyone that consulteth pythonic spirits, or
fortune-tellers, or that seeketh the truth from the dead." The
second commandment forbids perjury. To this is added the prohibition
of blasphemy (Lev. 24:15, seqq) and the prohibition of false
doctrine (Dt. 13). To the third commandment are added all the
ceremonial precepts. To the fourth commandment prescribing the honor
due to parents, is added the precept about honoring the aged,
according to Lev. 19:32: "Rise up before the hoary head, and
honor the person of the aged man"; and likewise all the precepts
prescribing the reverence to be observed towards our betters, or
kindliness towards our equals or inferiors. To the fifth commandment,
which forbids murder, is added the prohibition of hatred and of any
kind of violence inflicted on our neighbor, according to Lev.
19:16: "Thou shalt not stand against the blood of thy
neighbor": likewise the prohibition against hating one's brother
(Lev. 19:17): "Thou shalt not hate thy brother in thy
heart." To the sixth commandment which forbids adultery, is added
the prohibition about whoredom, according to Dt. 23:17:
"There shall be no whore among the daughters of Israel, nor
whoremonger among the sons of Israel"; and the prohibition against
unnatural sins, according to Lev. 28:22,23: "Thou shalt
not lie with mankind . . . thou shalt not copulate with any beast."
To the seventh commandment which prohibits theft, is added the precept
forbidding usury, according to Dt. 23:19: "Thou shalt not
lend to thy brother money to usury"; and the prohibition against
fraud, according to Dt. 25:13: "Thou shalt not have divers
weights in thy bag"; and universally all prohibitions relating to
peculations and larceny. To the eighth commandment, forbidding false
testimony, is added the prohibition against false judgment, according
to Ex. 23:2: "Neither shalt thou yield in judgment, to the
opinion of the most part, to stray from the truth"; and the
prohibition against lying (Ex. 23:7): "Thou shalt fly
lying," and the prohibition against detraction, according to Lev.
19:16: "Thou shalt not be a detractor, nor a whisperer among
the people." To the other two commandments no further precepts are
added, because thereby are forbidden all kinds of evil desires.
Reply to Objection 1: The precepts of the decalogue are ordained to
the love of God and our neighbor as pertaining evidently to our duty
towards them; but the other precepts are so ordained as pertaining
thereto less evidently.
Reply to Objection 2: It is in virtue of their institution that the
ceremonial and judicial precepts "are determinations of the precepts of
the decalogue," not by reason of a natural instinct, as in the case
of the superadded moral precepts.
Reply to Objection 3: The precepts of a law are ordained for the
common good, as stated above (Question 90, Article 2). And
since those virtues which direct our conduct towards others pertain
directly to the common good, as also does the virtue of chastity, in
so far as the generative act conduces to the common good of the
species; hence precepts bearing directly on these virtues are given,
both in the decalogue and in addition thereto. As to the act of
fortitude there are the order to be given by the commanders in the war,
which is undertaken for the common good: as is clear from Dt.
20:3, where the priest is commanded (to speak thus): "Be not
afraid, do not give back." In like manner the prohibition of acts of
gluttony is left to paternal admonition, since it is contrary to the
good of the household; hence it is said (Dt. 21:20) in the
person of parents: "He slighteth hearing our admonitions, he giveth
himself to revelling, and to debauchery and banquetings."
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