Whether natural contingencies are subject to the eternal law? Reply Obj. Therefore the other three are superfluous. 1: As the Apostle says (Rm. Whether they ceased at the coming of Christ? ii, 6). Reply Obj. . through deliberate choice or malice: and then he was punished according to the greatness of the sin [*Cf. ii; De legibus, etc.) When, however, the woman was willing to renounce idolatry, and become an adherent of the Law, it was lawful to take her in marriage: as was the case with Ruth whom Booz married. ix, 8). Reply Obj. The figurative reason of these things was that those who are to be consecrated to the spiritual ministry of Christ, should 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 a sacrifice both of expiation and of purification. xxii, 24). Reply Obj. For the Law fixed a limit to revenge, by forbidding men to seek vengeance unreasonably: whereas Our Lord deprived them of vengeance more completely by commanding them to abstain from it altogether. 21:1,4) that "when there shall be found . The general obligation exists regardless of whether or not the rule is written down and enacted into an official law. 2: Further, a virtuous act proceeds from a virtue. separated from the Holy of Holies by a veil, which was of four different colors (denoting the four elements), viz. 7:18,19): "There is a setting aside of the former commandment because of the weakness and unprofitableness thereof, for the law 3: Further, the ceremonial precepts seem to be those which signify something figuratively. 2: This argument proves that laws ought to be changed: not in view of any improvement, but for the sake of a great benefit or in a case of great urgency, as stated above. The Neomenia, which is the beginning of the new moon, signified the enlightening of the primitive Church by Christ's preaching and miracles. xlviii super Matth. Obj. But there are many moral precepts which direct man as to his neighbor: as is evidently the case with the seven precepts of the second table. Therefore the same should have been done in regard to the sins of homicide and false witness. And as the members of the human body are moved at the command of reason, and yet do not 99:2): "Serve ye the Lord with gladness"; and (2 Cor. The Old Law ↓5. Secondly, it belongs to the law to direct human acts according to the order of righteousness (A4): wherein also the New Law surpasses the Old Law, since it directs our internal acts, according to Mt. But in matters of action, truth or practical rectitude is not the same for all, as to matters of detail, but only as to the general principles: and where there is the same rectitude in matters of detail, it is not equally known to all. iii, 4), "the ordering of the people depends mostly on the chief ruler." Wherefore Our Lord set this aside by teaching, first of all, that works of virtue should not be done for human glory. 1: For it is written (Bar 4:1): "This is the book of the commandments of God, and the law that is for ever." an altar to the Lord"; and (Gn. In this respect human law may be divided according to the different kinds of men who work in a special way for the common good: e.g. and the ashes of a heifer, being sprinkled, sanctify such as are defiled, to the cleansing of the flesh." 49:6: "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. But it is called "fomes" in so far as it strays from the order of reason. Because as the gloss says on Lev. Now besides these there are many other virtues, viz. 2: Further, the state of the Old Law was not changed except by Christ. Much every way. But this is only one commandment. But it must be noted that something may be derived from the natural law in two ways: first, as a conclusion from premises, secondly, by way of determination of certain generalities. Now the precepts of the decalogue contain the very intention of the lawgiver, who is God. 1: For the natural law is a participation of the eternal law, as stated above (A2). iii, D, xl). Consequently in the New Law, which is the law of liberty, counsels are added to the commandments, and not in the Old Law, which is the law of bondage. The same applies to the precept forbidding idolatry: since thereby it seemed that men were hindered from receiving the apparent benefit which they think they can get by entering into a compact with the demons. 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. And they should not shave their heads, i.e. And the priestly power is midway between temporal goods and spiritual wisdom; because thereby both spiritual wisdom and temporal goods are dispensed. 9:4) on which were written the ten commandments of the Law. To the latter state Christ brought us; and this was signified by the high-priest entering alone, once a year, into the Holy of Holies. The same applies to the prohibition about swearing, as stated above. Now perfect virtue is to be found in few: and especially were the Jews inclined to cruelty and avarice, which vices above all turn men into tyrants. human actions are so evident, that after very little consideration one is able at once to approve or disapprove of them by means of these general first principles: while some matters cannot be the subject of judgment without much consideration of the various circumstances, which all are not competent to do carefully, but only those who are wise: just as it is not possible for all to Therefore human laws should be framed, not for the community, but rather for the individual. And when such cases are multiplied, by reason of some change in man, then custom shows that the law is no longer useful: just as it might be declared by the verbal promulgation of a law to the contrary. Therefore certain definite counsels should not be proposed to all. But the worship of the New Law, in the sacrifice whereof spiritual grace is contained, is of itself acceptable to God; and consequently the multiplication of altars and temples is permitted in the New Law. For it is not easy to set aside the custom of a whole people. 21:7). Therefore it is unknown to all save God alone. let us draw near." Obj. by Grad, Frank P. (Author) 11:16: "But now they desire a better, that is to say, a heavenly country," which is said of the patriarchs. 11: Dumb animals were ordered to be slain, not on account of any fault of theirs; but as a punishment to their owners, who had not safeguarded their beasts from these offenses. But man is not called a transgressor, from not following the instigations of the "fomes"; but rather from his following them. took the stone . The Law granted these facilities for helping others in the matter not only of gratuitous and absolute donations, but also of mutual transfers: because the latter kind of succor is more frequent and benefits the greater number: and it granted facilities for this purpose in many ways. For the things of this lower world owe their variety chiefly to the movement of the moon; wherefore this feast was kept at the new moon: and not at the full moon, to avoid the worship of idolaters who used to offer sacrifices to the moon at that particular time. But the power of man, which frames human law, is beneath the Divine power. 2: This argument holds in respect of those precepts which direct man in his relations to his neighbor, and derive their binding force from the mere dictate of reason. 9: Further, exterior consecration signifies interior holiness, the subject of which is the soul. ii). . It happened sometimes, however, that bodily leprosy was miraculously cured by the legal rite, when the priest erred in his judgment. 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. 2: Further, Divine institutions are more enduring than human institutions. . Reply Obj. 5: Worship towards the west was introduced in the Law to the exclusion of idolatry: because all the Gentiles, in reverence to the sun, worshipped towards the east; hence it is written (Ezech. Likewise He seems to have frequently broken the sabbath; since the Jews used to say of Him (Jn. 21:9. On the other hand the Divine law directed men to one another according to the demands of that order whereby man is directed to God, which order was the chief aim of that law. ): and furthermore it was commanded (Dt. Arb. The first section … Therefore one can fulfil the precepts of the law without grace. The figurative reason may be that hereby is signified the unity of the Church, whether militant or triumphant. On the contrary, Augustine says (De Serm. seems an absurd commandment set forth in Dt. For the Jews were offered three opportunities of peaceful relations with foreigners. On the contrary, Whoever breaks a commandment sins mortally. 1, "We offer a calf, when we overcome the pride of the flesh; a lamb, when we restrain our unreasonable motions; a goat, when we conquer wantonness; a turtledove, when we keep chaste; unleavened bread, when we feast on the unleavened bread of sincerity." But the priests alone, whose function it was to offer the people to God, could approach the inner altar, whereon the very devotion and holiness of the people was offered to God. 2: Further, in the Old Law not only were sacraments instituted, but also certain sacred things, as stated above (Q101, A4; Q102, A4). Again we may say that this vision "face to face" means some kind of sublime and familiar contemplation, inferior to the vision of the Divine Essence. Now God is concerned not only with the sacrifices that are offered to Him, but also with whatever relates to the fitness of those who offer sacrifices to Him and worship Him. Therefore punishment is not a proper effect of law. . With regard to the speculative reason, this is first of all the definition; secondly, the proposition; thirdly, the syllogism or argument. . 1: For law is a kind of precept, as stated above (Q92, A2). 1: Worship is merely a declaration of faith: wherefore the precepts about worship should not be reckoned as distinct from those about faith. Since, however, these judicial precepts are instituted, not for the purpose of being figures, but for the performance of certain deeds, the observance thereof is not prejudicial to the truth of faith. 12:4, it was lawful for none but the priests to eat the twelve loaves which were put on the table in memory of the twelve tribes. The same applies to the sacrament of Extreme Unction, which is an immediate 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 paid. And since these are two affirmative precepts, not binding for all times, they can be binding, each one at a different time: so that it may happen that a man fulfils the precept of honoring his father and mother, without at the same time breaking the precept concerning the Since then the eternal law is the plan of government in the Chief Governor, all the plans of government in the inferior governors must be derived from the eternal law. 2: The Law did not prescribe that women should succeed to their father's estate except in default of male issue: failing which it was necessary that succession should be granted to the female line in order to comfort the father, who would have been sad to think that his estate would pass to strangers. But circumcision preceded the Law, as appears from Gn. This is what the Apostle says (Heb. 13:15: "By Him therefore let us offer the sacrifice of praise always to God.". The figurative reason is evident. On the contrary, The New Law is the law of the New Testament. Hence the New Law avails for all places, but not for all times: although at all times there have been some persons belonging to the New Testament, as stated above (A1, ad 3). Create your account. 22:40), "on these two commandments" of charity "dependeth the whole law and the prophets." 4: This explanation of the ceremonial precepts has a certain amount of probability: not that they are called ceremonial precisely because there is no evident reason for them; this is a kind of consequence. This reason is set down by the Apostle (Rm. 8:15): "By Me kings reign, and lawgivers decree just things." Obj. Focus is primarily on the Supreme Court and incorporates the political, historical, and economic background of court decisions. Now men were prone to idolatry by reason of the general custom of the nations. But the common good is sought in a war which men fight against their enemies. But there are many other judicial precepts of the Old Law, as stated above (Q104, A4; Q105). Therefore not only those precepts which pertain to Divine worship are called ceremonial. 3: Further, all external acts are understood as referable to the hand, just as interior acts belong to the mind. And this is better. therefore he that resisteth the power," in matters that are within its scope, "resisteth the ordinance of God"; so that he becomes guilty according to his conscience. ", Obj. Obj. On the other hand, the observance of the ceremonial precepts was totally abolished by the advent of the reality; wherefore in regard to these precepts He commanded nothing on this occasion when He was giving the general points of His doctrine. But some propositions are self-evident only to the wise, who understand the meaning of the terms of such propositions: thus to one who understands that an angel is not a body, it is self-evident that an angel is not circumscriptively in a place: but this is not evident to the unlearned, for they cannot grasp it. Both ways, however, are imperfect, and to a certain extent destroyed, in the wicked; because in them the natural inclination to virtue is corrupted by vicious habits, and, moreover, the natural knowledge of good is darkened by passions and habits of sin. Just. 3: Further, the precepts of the Law are about men's actions. 2: Further, Law does not profit a man unless he obeys it. 2: Further, the law that is instilled in the heart is the natural law, according to Rm. Obj. ii) that "justice has its source in nature; thence certain things came into custom by reason of their utility; afterwards these things which emanated from nature and were approved by custom, were sanctioned by fear and reverence for the law.". 3:1,2): "What advantage then hath the Jew? 4: All worldly goods may be reduced to three--honors, riches, and pleasures; according to 1 Jn. And besides the general reason given by Dionysius (Coel. and . Therefore the just are not subject to the law. Now according to Wis. 7:28, "God loveth none but him that dwelleth with wisdom": whence it seems to follow that whatever is acceptable to God is wisely done. Obj. But sheep cannot be easily safeguarded from a thief, because they graze in the fields: wherefore it happened more frequently that sheep were stolen in the fields. I answer that, As stated above (Q90, A1, ad 2), a law is a dictate of the practical reason. Reply Obj. i, ff., tit. judge you in meat or in drink, or in respect of a festival day, or of the new moon, or of the sabbaths, which are a shadow of things to come.". Now some of these were prescribed by the Law. if he be blind, if he be lame," etc. 1: Covetousness whereby man places his end in temporalities, is the bane of charity. Moreover, this command aimed at the prevention of idolatry. On the contrary, Just as the ceremonial precepts foreshadowed Christ, so did the stories of the Old Testament: for it is written (1 Cor. These, in so far as they are essential to virtue, pertain to the moral precepts, which also formed part of the Old Law. Now each thing is inclined naturally to an operation that is suitable to it according to its form: thus fire is inclined to give heat. Therefore by multiplying such acts, nothing good is the result. The lesser priests were consecrated on the hands only, which were to be employed in the sacrifices. 4: Further, Our Lord said (Mt. Loading Related Books. Obj. 83:3): "My heart and my flesh have rejoiced in the living God." I answer that, Opinions have been contrary on this question. Reply Obj. Obj. But those who are subject to the law cannot make the law. . For the he-goat is an evil-smelling animal; and from its skin clothes are made having a pungent odor; to signify the stench, uncleanness and the sting of sin. xxx): "We see a law above our minds, which is called truth." For they thought that the prohibition of adultery and murder covered the external act only, and not the internal desire. 1: Human acts extend also to the Divine worship: and therefore the Old Law given to man contains precepts about these matters also. lib. . Therefore custom cannot obtain force of law, so as to abolish the law. Therefore law pertains, not to the reason, but to the will; according to the words of the Jurist (Lib. 7:12): "The priesthood being translated it is necessary that a translation also be made of the Law." His priestly power: for "He was made a . I answer that, A law, properly speaking, regards first and foremost the order to the common good. in the second place we shall consider their reasons (Q. Secondly, the act of charity can be considered as being the mode of the acts of the other virtues, i.e. Constitutional Law Treatises. Obj. i, 2), it is the function of a "wise man to do everything in order," those things which proceed from the Divine wisdom must needs be well ordered, as the Apostle states (Rm. It is therefore necessary that the Divine law should contain in the first place precepts ordering man in his relations to God; and in the second place, other precepts ordering man in his relations to other men who are his neighbors and live with him under God. The same applies to eunuchs, who were not competent to receive the honor due to a father, especially among the Jews, where the divine worship was continued through carnal generation: for even among the heathens, those who had many children were marked with special honor, as the Philosopher remarks (Polit. 8:2). by giving [Vulg. with pleasure and promptitude, is difficult to a man who is not righteous. Therefore the New Law does not justify any more than the Old Law. 1: 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, were he to despise what he cannot grasp. 16:21): "Thou shalt plant no grove, nor any tree near the altar of the Lord thy God": since idolaters were wont to offer sacrifices beneath trees, on account of the pleasantness and shade afforded by them. 1: Although the salvation, which was to come through Christ, was prepared for all nations, yet it was necessary that Christ should be born of one people, which, for this reason, was privileged above other peoples; according to Rm. On the contrary, Augustine says (De Lib. For the same reason there had to be more ceremonial than judicial precepts in the Law. The blood of the calf and of the goat was brought into the Holies by the priest, because the entrance to the kingdom of heaven was opened to us by the blood of Christ's Passion. But after the coming of Christ, there had to be a change in the state of that people, so that in Christ there was no distinction between Gentile and Jew, as there had been before. 1: Temperance is about the natural concupiscences of food, drink and sexual matters, which are indeed ordained to the natural common good, just as other matters of law are ordained to the moral common good. But the eternal law is a Divine law, as 1: Because, as the Apostle says (1 Cor. In this sense the second opinion is true in saying that the mode of charity does not fall under the precept, that is to say that this commandment, "Honor thy father," does not mean that a man must honor his father from charity, but merely that he must honor him. Now no state of the present life can be more perfect that the state of the New Law: since nothing can approach nearer to the last end than that which is the immediate cause of our being brought to the last end. x, 9), the paternal authority has the power only of admonition; but not that of coercion, whereby rebellious and headstrong persons can be compelled. Therefore anyone can make a law for himself. "cedar-wood," which denotes the height of hope or contemplation; "hyssop," in token of humility or faith; "scarlet twice dyed," which denotes twofold charity; for it is by these three that we should cling to Christ suffering. 8: In the business affairs of men, there is no such thing as demonstrative and infallible proof, and we must be content with a certain conjectural probability, such as that which an orator employs to persuade. 19:19): "Thou shalt not sow thy field with different seeds"; and (Dt. Obj. On the other hand, the judicial precepts were useful and efficacious in respect of the purpose for which they were instituted, viz. . 2:14) that "when the Gentiles, who have not the law, do by nature those things that are of the law . The third state is that in which both are possessed as present; wherein nothing is believed in as lacking, nothing hoped for as being yet to come. Wherefore Our Lord teaches us that we ought to love our enemies, and to be ready to do good to them if necessary. Because blood and things strangled were loathsome to the Jews by ancient custom; while the Jews might have suspected the Gentiles of relapse into idolatry if the latter had partaken of things offered to idols. Now human reason could not go astray in the abstract, as to the universal principles of the natural law; but through being habituated to sin, it became obscured in the point of things to be done in detail. Moreover, in order to show that this sacrifice cleansed the people from all their sins, "the priest" dipped "his finger in her blood," and sprinkled "it over against the door of the tabernacle seven times"; for the number seven signified universality. 21). Now the bread foreshadowed the flesh of Christ; and the wine, His blood, whereby we were redeemed; oil betokens the grace of Christ; salt, His knowledge; incense, His prayer. Consequently the precepts of the decalogue admit of no dispensation whatever. This means the law is meant to further the interests and the overall happiness of the community. Therefore they are not subject to the eternal law. Now laws are said to be just, both from the end, when, to wit, they 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 of the lawgiver--and from their form, when, to wit, burdens are laid on the subjects, according to an equality of proportion and with a view to the common good. in Comment. His aim, in the first place, is to lead men to something by the precepts of the law: and this is virtue. Therefore the New Law also, which is very necessary for the health of the soul, should have been given to man from the beginning of the world. i, 5: for it has been said above (Q12, A4) that the intention of the end is a formal mode of the act ordained to that end. Own accord to act aright an altar to burn incense, so also every man him hath. 19:15 ) that every law is ordained to the law. '' ' refers an... Law at all in common many parts of the earth. '' food and raiment cause remains, law... 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