Whether the New Law Is Distinct from the Old Law?
Objection 1: It would seem that the New Law is not distinct from the
Old. Because both these laws were given to those who believe in God:
since "without faith it is impossible to please God," according to
Heb. 11:6. But the faith of olden times and of nowadays is the same,
as the gloss says on Matt. 21:9. Therefore the law is the same also.
Obj. 2: Further, Augustine says (Contra Adamant. Manich. discip.
xvii) that "there is little difference between the Law and Gospel"
[*The 'little difference' refers to the Latin words 'timor' and
'amor']--"fear and love." But the New and Old Laws cannot be
differentiated in respect of these two things: since even the Old Law
comprised precepts of charity: "Thou shalt love thy neighbor" (Lev.
19:18), and: "Thou shalt love the Lord thy God" (Deut. 6:5). In like
manner neither can they differ according to the other difference
which Augustine assigns (Contra Faust. iv, 2), viz. that "the Old
Testament contained temporal promises, whereas the New Testament
contains spiritual and eternal promises": since even the New
Testament contains temporal promises, according to Mk. 10:30: He
shall receive "a hundred times as much . . . in this time, houses and
brethren," etc.: while in the Old Testament they hoped in promises
spiritual and eternal, according to Heb. 11:16: "But now they desire
a better, that is to say, a heavenly country," which is said of the
patriarchs. Therefore it seems that the New Law is not distinct from
the Old.
Obj. 3: Further, the Apostle seems to distinguish both laws by
calling the Old Law "a law of works," and the New Law "a law of
faith" (Rom. 3:27). But the Old Law was also a law of faith,
according to Heb. 11:39: "All were [Vulg.: 'All these being']
approved by the testimony of faith," which he says of the fathers of
the Old Testament. In like manner the New Law is a law of works:
since it is written (Matt. 5:44): "Do good to them that hate you";
and (Luke 22:19): "Do this for a commemoration of Me." Therefore the
New Law is not distinct from the Old.
_On the contrary,_ the Apostle says (Heb. 7:12): "The priesthood
being translated it is necessary that a translation also be made of
the Law." But the priesthood of the New Testament is distinct from
that of the Old, as the Apostle shows in the same place. Therefore
the Law is also distinct.
_I answer that,_ As stated above (Q. 90, A. 2; Q. 91, A. 4), every
law ordains human conduct to some end. Now things ordained to an end
may be divided in two ways, considered from the point of view of the
end. First, through being ordained to different ends: and this
difference will be specific, especially if such ends are proximate.
Secondly, by reason of being closely or remotely connected with the
end. Thus it is clear that movements differ in species through being
directed to different terms: while according as one part of a
movement is nearer to the term than another part, the difference of
perfect and imperfect movement is assessed.
Accordingly then two laws may be distinguished from one another in
two ways. First, through being altogether diverse, from the fact that
they are ordained to diverse ends: thus a state-law ordained to
democratic government, would differ specifically from a law ordained
to government by the aristocracy. Secondly, two laws may be
distinguished from one another, through one of them being more
closely connected with the end, and the other more remotely: thus in
one and the same state there is one law enjoined on men of mature
age, who can forthwith accomplish that which pertains to the common
good; and another law regulating the education of children who need
to be taught how they are to achieve manly deeds later on.
We must therefore say that, according to the first way, the New Law
is not distinct from the Old Law: because they both have the same
end, namely, man's subjection to God; and there is but one God of the
New and of the Old Testament, according to Rom. 3:30: "It is one God
that justifieth circumcision by faith, and uncircumcision through
faith." According to the second way, the New Law is distinct from the
Old Law: because the Old Law is like a pedagogue of children, as the
Apostle says (Gal. 3:24), whereas the New Law is the law of
perfection, since it is the law of charity, of which the Apostle says
(Col. 3:14) that it is "the bond of perfection."
Reply Obj. 1: The unity of faith under both Testaments witnesses to
the unity of end: for it has been stated above (Q. 62, A. 2) that the
object of the theological virtues, among which is faith, is the last
end. Yet faith had a different state in the Old and in the New Law:
since what they believed as future, we believe as fact.
Reply Obj. 2: All the differences assigned between the Old and New
Laws are gathered from their relative perfection and imperfection.
For the precepts of every law prescribe acts of virtue. Now the
imperfect, who as yet are not possessed of a virtuous habit, are
directed in one way to perform virtuous acts, while those who are
perfected by the possession of virtuous habits are directed in
another way. For those who as yet are not endowed with virtuous
habits, are directed to the performance of virtuous acts by reason of
some outward cause: for instance, by the threat of punishment, or the
promise of some extrinsic rewards, such as honor, riches, or the
like. Hence the Old Law, which was given to men who were imperfect,
that is, who had not yet received spiritual grace, was called the
"law of fear," inasmuch as it induced men to observe its commandments
by threatening them with penalties; and is spoken of as containing
temporal promises. On the other hand, those who are possessed of
virtue, are inclined to do virtuous deeds through love of virtue, not
on account of some extrinsic punishment or reward. Hence the New Law
which derives its pre-eminence from the spiritual grace instilled
into our hearts, is called the "Law of love": and it is described as
containing spiritual and eternal promises, which are objects of the
virtues, chiefly of charity. Accordingly such persons are inclined of
themselves to those objects, not as to something foreign but as to
something of their own. For this reason, too, the Old Law is
described as "restraining the hand, not the will" [*Peter Lombard,
Sent. iii, D, 40]; since when a man refrains from some sins through
fear of being punished, his will does not shrink simply from sin, as
does the will of a man who refrains from sin through love of
righteousness: and hence the New Law, which is the Law of love, is
said to restrain the will.
Nevertheless there were some in the state of the Old Testament who,
having charity and the grace of the Holy Ghost, looked chiefly to
spiritual and eternal promises: and in this respect they belonged to
the New Law. In like manner in the New Testament there are some
carnal men who have not yet attained to the perfection of the New
Law; and these it was necessary, even under the New Testament, to
lead to virtuous action by the fear of punishment and by temporal
promises.
But although the Old Law contained precepts of charity, nevertheless
it did not confer the Holy Ghost by Whom "charity . . . is spread
abroad in our hearts" (Rom. 5:5).
Reply Obj. 3: As stated above (Q. 106, AA. 1, 2), the New Law is
called the law of faith, in so far as its pre-eminence is derived
from that very grace which is given inwardly to believers, and for
this reason is called the grace of faith. Nevertheless it consists
secondarily in certain deeds, moral and sacramental: but the New Law
does not consist chiefly in these latter things, as did the Old Law.
As to those under the Old Testament who through faith were acceptable
to God, in this respect they belonged to the New Testament: for they
were not justified except through faith in Christ, Who is the Author
of the New Testament. Hence of Moses the Apostle says (Heb. 11:26)
that he esteemed "the reproach of Christ greater riches than the
treasure of the Egyptians."
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