Whether the Precepts of the Decalogue Are Precepts of Justice?
Objection 1: It seems that the precepts of the decalogue are not
precepts of justice. For the intention of a lawgiver is "to make the
citizens virtuous in respect of every virtue," as stated in _Ethic._
ii, 1. Wherefore, according to _Ethic._ v, 1, "the law prescribes
about all acts of all virtues." Now the precepts of the decalogue are
the first principles of the whole Divine Law. Therefore the precepts
of the decalogue do not pertain to justice alone.
Obj. 2: Further, it would seem that to justice belong especially the
judicial precepts, which are condivided with the moral precepts, as
stated above (I-II, Q. 99, A. 4). But the precepts of the decalogue
are moral precepts, as stated above (I-II, Q. 100, A. 3). Therefore
the precepts of the decalogue are not precepts of justice.
Obj. 3: Further, the Law contains chiefly precepts about acts of
justice regarding the common good, for instance about public officers
and the like. But there is no mention of these in the precepts of the
decalogue. Therefore it seems that the precepts of the decalogue do
not properly belong to justice.
Obj. 4: Further, the precepts of the decalogue are divided into two
tables, corresponding to the love of God and the love of our
neighbor, both of which regard the virtue of charity. Therefore the
precepts of the decalogue belong to charity rather than to justice.
_On the contrary,_ Seemingly justice is the sole virtue whereby we
are directed to another. Now we are directed to another by all the
precepts of the decalogue, as is evident if one consider each of
them. Therefore all the precepts of the decalogue pertain to justice.
_I answer that,_ The precepts of the decalogue are the first
principles of the Law: and the natural reason assents to them at
once, as to principles that are most evident. Now it is altogether
evident that the notion of duty, which is essential to a precept,
appears in justice, which is of one towards another. Because in those
matters that relate to himself it would seem at a glance that man is
master of himself, and that he may do as he likes: whereas in matters
that refer to another it appears manifestly that a man is under
obligation to render to another that which is his due. Hence the
precepts of the decalogue must needs pertain to justice. Wherefore
the first three precepts are about acts of religion, which is the
chief part of justice; the fourth precept is about acts of piety,
which is the second part of justice; and the six remaining are about
justice commonly so called, which is observed among equals.
Reply Obj. 1: The intention of the law is to make all men virtuous,
but in a certain order, namely, by first of all giving them precepts
about those things where the notion of duty is most manifest, as
stated above.
Reply Obj. 2: The judicial precepts are determinations of the moral
precepts, in so far as these are directed to one's neighbor, just as
the ceremonial precepts are determinations of the moral precepts in
so far as these are directed to God. Hence neither precepts are
contained in the decalogue: and yet they are determinations of the
precepts of the decalogue, and therefore pertain to justice.
Reply Obj. 3: Things that concern the common good must needs be
administered in different ways according to the difference of men.
Hence they were to be given a place not among the precepts of the
decalogue, but among the judicial precepts.
Reply Obj. 4: The precepts of the decalogue pertain to charity as
their end, according to 1 Tim. 1:5, "The end of the commandment is
charity": but they belong to justice, inasmuch as they refer
immediately to acts of justice.
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