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Objection 1: It would seem that the precepts of the virtues annexed
to temperance are unsuitably given in the Divine law. For the
precepts of the Decalogue, as stated above (Article 1, ad 3),
are certain universal principles of the whole Divine law. Now "pride
is the beginning of all sin," according to Ecclus. 10:15.
Therefore among the precepts of the Decalogue there should have been
one forbidding pride.
Objection 2: Further, a place before all should have been given in
the decalogue to those precepts by which men are especially induced to
fulfil the Law, because these would seem to be the most important.
Now since humility subjects man to God, it would seem most of all to
dispose man to the fulfilment of the Divine law; wherefore obedience
is accounted one of the degrees of humility, as stated above
(Question 161, Article 6); and the same apparently applies to
meekness, the effect of which is that a man does not contradict the
Divine Scriptures, as Augustine observes (De Doctr. Christ.
ii, 7). Therefore it seems that the Decalogue should have
contained precepts of humility and meekness.
Objection 3: Further, it was stated in the foregoing Article that
adultery is forbidden in the decalogue, because it is contrary to the
love of our neighbor. But inordinateness of outward movements, which
is contrary to modesty, is opposed to neighborly love: wherefore
Augustine says in his Rule (Ep. ccxii): "In all your movements
let nothing be done to offend the eye of any person whatever."
Therefore it seems that this kind of inordinateness should also have
been forbidden by a precept of the Decalogue.
On the contrary, suffices the authority of Scripture.
I answer that, The virtues annexed to temperance may be considered in
two ways: first, in themselves; secondly, in their effects.
Considered in themselves they have no direct connection with the love
of God or of our neighbor; rather do they regard a certain moderation
of things pertaining to man himself. But considered in their effects,
they may regard the love of God or of our neighbor: and in this
respect the decalogue contains precepts that relate to the prohibition
of the effects of the vices opposed to the parts of temperance. Thus
the effect of anger, which is opposed to meekness, is sometimes that a
man goes on to commit murder (and this is forbidden in the
Decalogue), and sometimes that he refuses due honor to his parents,
which may also be the result of pride, which leads many to transgress
the precepts of the first table.
Reply to Objection 1: Pride is the beginning of sin, but it lies
hidden in the heart; and its inordinateness is not perceived by all in
common. Hence there was no place for its prohibition among the
precepts of the Decalogue, which are like first self-evident
principles.
Reply to Objection 2: Those precepts which are essentially an
inducement to the observance of the Law presuppose the Law to be
already given, wherefore they cannot be first precepts of the Law so
as to have a place in the Decalogue.
Reply to Objection 3: Inordinate outward movement is not injurious
to one's neighbor, if we consider the species of the act, as are
murder, adultery, and theft, which are forbidden in the decalogue;
but only as being signs of an inward inordinateness, as stated above
(Question 168, Article 1, ad 1,3).
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