Whether All the Moral Precepts of the Old Law Are Reducible to the
Ten Precepts of the Decalogue?
Objection 1: It would seem that not all the moral precepts of the Old
Law are reducible to the ten precepts of the decalogue. For the first
and principal precepts of the Law are, "Thou shalt love the Lord thy
God," and "Thou shalt love thy neighbor," as stated in Matt. 22:37,
39. But these two are not contained in the precepts of the decalogue.
Therefore not all the moral precepts are contained in the precepts of
the decalogue.
Obj. 2: Further, the moral precepts are not reducible to the
ceremonial precepts, but rather vice versa. But among the precepts of
the decalogue, one is ceremonial, viz. "Remember that thou keep holy
the Sabbath-day." Therefore the moral precepts are not reducible to
all the precepts of the decalogue.
Obj. 3: Further, the moral precepts are about all the acts of virtue.
But among the precepts of the decalogue are only such as regard acts
of justice; as may be seen by going through them all. Therefore the
precepts of the decalogue do not include all the moral precepts.
_On the contrary,_ The gloss on Matt. 5:11: "Blessed are ye when they
shall revile you," etc. says that "Moses, after propounding the ten
precepts, set them out in detail." Therefore all the precepts of the
Law are so many parts of the precepts of the decalogue.
_I answer that,_ The precepts of the decalogue differ from the other
precepts of the Law, in the fact that God Himself is said to have
given the precepts of the decalogue; whereas He gave the other
precepts to the people through Moses. Wherefore the decalogue
includes those precepts the knowledge of which man has immediately
from God. Such are those which with but slight reflection can be
gathered at once from the first general principles: and those also
which become known to man immediately through divinely infused faith.
Consequently two kinds of precepts are not reckoned among the
precepts of the decalogue: viz. first general principles, for they
need no further promulgation after being once imprinted on the
natural reason to which they are self-evident; as, for instance, that
one should do evil to no man, and other similar principles: and again
those which the careful reflection of wise men shows to be in accord
with reason; since the people receive these principles from God,
through being taught by wise men. Nevertheless both kinds of precepts
are contained in the precepts of the decalogue; yet in different
ways. For the first general principles are contained in them, as
principles in their proximate conclusions; while those which are
known through wise men are contained, conversely, as conclusions in
their principles.
Reply Obj. 1: Those two principles are the first general principles
of the natural law, and are self-evident to human reason, either
through nature or through faith. Wherefore all the precepts of the
decalogue are referred to these, as conclusions to general principles.
Reply Obj. 2: The precept of the Sabbath observance is moral in one
respect, in so far as it commands man to give some time to the things
of God, according to Ps. 45:11: "Be still and see that I am God." In
this respect it is placed among the precepts of the decalogue: but
not as to the fixing of the time, in which respect it is a ceremonial
precept.
Reply Obj. 3: The notion of duty is not so patent in the other
virtues as it is in justice. Hence the precepts about the acts of the
other virtues are not so well known to the people as are the precepts
about acts of justice. Wherefore the acts of justice especially come
under the precepts of the decalogue, which are the primary elements
of the Law.
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