Whether It Is Right to Distinguish Other Moral Precepts of the Law
Besides the Decalogue?
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 (Matt. 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.
Obj. 2: Further, the moral precepts are distinct from the judicial
and ceremonial precepts, as stated above (Q. 99, AA. 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 (A. 3). Therefore it was unsuitable to lay down other moral
precepts besides the decalogue.
Obj. 3: Further, the moral precepts are about the acts of all the
virtues, as stated above (A. 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 (Q. 99, AA.
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
(A. 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
(Deut. 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 (Deut. 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 Deut. 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 Deut. 23:19: "Thou
shalt not lend to thy brother money to usury"; and the prohibition
against fraud, according to Deut. 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 Obj. 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 Obj. 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 Obj. 3: The precepts of a law are ordained for the common good,
as stated above (Q. 90, A. 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 Deut. 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 (Deut. 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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