Whether the Ten Precepts of the Decalogue Are Set in Proper Order?
Objection 1: It would seem that the ten precepts of the decalogue are
not set in proper order. Because love of one's neighbor is seemingly
previous to love of God, since our neighbor is better known to us
than God is; according to 1 John 4:20: "He that loveth not his
brother, whom he seeth, how can he love God, Whom he seeth not?" But
the first three precepts belong to the love of God, while the other
seven pertain to the love of our neighbor. Therefore the precepts of
the decalogue are not set in proper order.
Obj. 2: Further, the acts of virtue are prescribed by the affirmative
precepts, and acts of vice are forbidden by the negative precepts.
But according to Boethius in his commentary on the _Categories_
[*Lib. iv, cap. De Oppos.], vices should be uprooted before virtues
are sown. Therefore among the precepts concerning our neighbor, the
negative precepts should have preceded the affirmative.
Obj. 3: Further, the precepts of the Law are about men's actions. But
actions of thought precede actions of word or outward deed. Therefore
the precepts about not coveting, which regard our thoughts, are
unsuitably placed last in order.
_On the contrary,_ The Apostle says (Rom. 13:1): "The things that are
of God, are well ordered" [Vulg.: 'Those that are, are ordained of
God']. But the precepts of the decalogue were given immediately by
God, as stated above (A. 3). Therefore they are arranged in becoming
order.
_I answer that,_ As stated above (AA. 3, 5, ad 1), the precepts of
the decalogue are such as the mind of man is ready to grasp at once.
Now it is evident that a thing is so much the more easily grasped by
the reason, as its contrary is more grievous and repugnant to reason.
Moreover, it is clear, since the order of reason begins with the end,
that, for a man to be inordinately disposed towards his end, is
supremely contrary to reason. Now the end of human life and society
is God. Consequently it was necessary for the precepts of the
decalogue, first of all, to direct man to God; since the contrary to
this is most grievous. Thus also, in an army, which is ordained to
the commander as to its end, it is requisite first that the soldier
should be subject to the commander, and the opposite of this is most
grievous; and secondly it is requisite that he should be in
coordination with the other soldiers.
Now among those things whereby we are ordained to God, the first is
that man should be subjected to Him faithfully, by having nothing in
common with His enemies. The second is that he should show Him
reverence: the third that he should offer Him service. Thus, in an
army, it is a greater sin for a soldier to act treacherously and make
a compact with the foe, than to be insolent to his commander: and
this last is more grievous than if he be found wanting in some point
of service to him.
As to the precepts that direct man in his behavior towards his
neighbor, it is evident that it is more repugnant to reason, and a
more grievous sin, if man does not observe the due order as to those
persons to whom he is most indebted. Consequently, among those
precepts that direct man in his relations to his neighbor, the first
place is given to that one which regards his parents. Among the other
precepts we again find the order to be according to the gravity of
sin. For it is more grave and more repugnant to reason, to sin by
deed than by word; and by word than by thought. And among sins of
deed, murder which destroys life in one already living is more
grievous than adultery, which imperils the life of the unborn child;
and adultery is more grave than theft, which regards external goods.
Reply Obj. 1: Although our neighbor is better known than God by the
way of the senses, nevertheless the love of God is the reason for the
love of our neighbor, as shall be declared later on (II-II, Q. 25, A.
1; Q. 26, A. 2). Hence the precepts ordaining man to God demanded
precedence of the others.
Reply Obj. 2: Just as God is the universal principle of being in
respect of all things, so is a father a principle of being in respect
of his son. Therefore the precept regarding parents was fittingly
placed after the precepts regarding God. This argument holds in
respect of affirmative and negative precepts about the same kind of
deed: although even then it is not altogether cogent. For although in
the order of execution, vices should be uprooted before virtues are
sown, according to Ps. 33:15: "Turn away from evil, and do good," and
Isa. 1:16, 17: "Cease to do perversely; learn to do well"; yet, in
the order of knowledge, virtue precedes vice, because "the crooked
line is known by the straight" (De Anima i): and "by the law is the
knowledge of sin" (Rom. 3:20). Wherefore the affirmative precept
demanded the first place. However, this is not the reason for the
order, but that which is given above. Because in the precepts
regarding God, which belongs to the first table, an affirmative
precept is placed last, since its transgression implies a less
grievous sin.
Reply Obj. 3: Although sin of thought stands first in the order of
execution, yet its prohibition holds a later position in the order of
reason.
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