Whether the Second Precept of the Decalogue Is Fittingly Expressed?
Objection 1: It seems that the second precept of the decalogue is
unfittingly expressed. For this precept, "Thou shalt not take the
name of thy God in vain" is thus explained by a gloss on Ex. 20:7:
"Thou shalt not deem the Son of God to be a creature," so that it
forbids an error against faith. Again, a gloss on the words of Deut.
5:11, "Thou shalt not take the name of . . . thy God in vain," adds,
i.e. "by giving the name of God to wood or stone," as though they
forbade a false confession of faith, which, like error, is an act of
unbelief. Now unbelief precedes superstition, as faith precedes
religion. Therefore this precept should have preceded the first,
whereby superstition is forbidden.
Obj. 2: Further, the name of God is taken for many purposes--for
instance, those of praise, of working miracles, and generally
speaking in conjunction with all we say or do, according to Col.
3:17, "All whatsoever you do in word or in work . . . do ye in the
name of the Lord." Therefore the precept forbidding the taking of
God's name in vain seems to be more universal than the precept
forbidding superstition, and thus should have preceded it.
Obj. 3: Further, a gloss on Ex. 20:7 expounds the precept, "Thou
shalt not take the name of . . . thy God in vain," namely, by
swearing to nothing. Hence this precept would seem to forbid useless
swearing, that is to say, swearing without judgment. But false
swearing, which is without truth, and unjust swearing, which is
without justice, are much more grievous. Therefore this precept
should rather have forbidden them.
Obj. 4: Further, blasphemy or any word or deed that is an insult to
God is much more grievous than perjury. Therefore blasphemy and other
like sins should rather have been forbidden by this precept.
Obj. 5: Further, God's names are many. Therefore it should not have
been said indefinitely: "Thou shalt not take the name of . . . thy
God in vain."
_On the contrary,_ stands the authority of Scripture.
_I answer that,_ In one who is being instructed in virtue it is
necessary to remove obstacles to true religion before establishing
him in true religion. Now a thing is opposed to true religion in two
ways. First, by excess, when, to wit, that which belongs to religion
is given to others than to whom it is due, and this pertains to
superstition. Secondly, by lack, as it were, of reverence, when, to
wit, God is contemned, and this pertains to the vice of irreligion,
as stated above (Q. 97, in the preamble, and in the Article that
follows). Now superstition hinders religion by preventing man from
acknowledging God so as to worship Him: and when a man's mind is
engrossed in some undue worship, he cannot at the same time give due
worship to God, according to Isa. 28:20, "The bed is straitened, so
that one must fall out," i.e. either the true God or a false god must
fall out from man's heart, "and a short covering cannot cover both."
On the other hand, irreligion hinders religion by preventing man from
honoring God after he has acknowledged Him. Now one must first of all
acknowledge God with a view to worship, before honoring Him we have
acknowledged.
For this reason the precept forbidding superstition is placed before
the second precept, which forbids perjury that pertains to irreligion.
Reply Obj. 1: These expositions are mystical. The literal
explanation is that which is given Deut. 5:11: "Thou shalt not take
the name of . . . thy God in vain," namely, "by swearing on that
which is not [*Vulg.: 'for he shall not be unpunished that taketh His
name upon a vain thing']."
Reply Obj. 2: This precept does not forbid all taking of the name of
God, but properly the taking of God's name in confirmation of a man's
word by way of an oath, because men are wont to take God's name more
frequently in this way. Nevertheless we may understand that in
consequence all inordinate taking of the Divine name is forbidden by
this precept: and it is in this sense that we are to take the
explanation quoted in the First Objection.
Reply Obj. 3: To swear to nothing means to swear to that which is
not. This pertains to false swearing, which is chiefly called
perjury, as stated above (Q. 98, A. 1, ad 3). For when a man swears
to that which is false, his swearing is vain in itself, since it is
not supported by the truth. On the other hand, when a man swears
without judgment, through levity, if he swear to the truth, there is
no vanity on the part of the oath itself, but only on the part of the
swearer.
Reply Obj. 4: Just as when we instruct a man in some science, we
begin by putting before him certain general maxims, even so the Law,
which forms man to virtue by instructing him in the precepts of the
decalogue, which are the first of all precepts, gave expression, by
prohibition or by command, to those things which are of most common
occurrence in the course of human life. Hence the precepts of the
decalogue include the prohibition of perjury, which is of more
frequent occurrence than blasphemy, since man does not fall so often
into the latter sin.
Reply Obj. 5: Reverence is due to the Divine names on the part of the
thing signified, which is one, and not on the part of the signifying
words, which are many. Hence it is expressed in the singular: "Thou
shalt not take the name of . . . thy God in vain": since it matters
not in which of God's names perjury is committed.
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