Whether the Precepts of the Virtues Annexed to Temperance Are
Suitably Given in the Divine Law?
Objection 1: It would seem that the precepts of the virtues annexed
to temperance are unsuitably given in the Divine law. For the
precepts of the Decalogue, as stated above (A. 1, ad 3), are certain
universal principles of the whole Divine law. Now "pride is the
beginning of all sin," according to Ecclus. 10:15. Therefore among
the precepts of the Decalogue there should have been one forbidding
pride.
Obj. 2: Further, a place before all should have been given in the
decalogue to those precepts by which men are especially induced to
fulfil the Law, because these would seem to be the most important.
Now since humility subjects man to God, it would seem most of all to
dispose man to the fulfilment of the Divine law; wherefore obedience
is accounted one of the degrees of humility, as stated above (Q. 161,
A. 6); and the same apparently applies to meekness, the effect of
which is that a man does not contradict the Divine Scriptures, as
Augustine observes (De Doctr. Christ. ii, 7). Therefore it seems that
the Decalogue should have contained precepts of humility and meekness.
Obj. 3: Further, it was stated in the foregoing Article that adultery
is forbidden in the decalogue, because it is contrary to the love of
our neighbor. But inordinateness of outward movements, which is
contrary to modesty, is opposed to neighborly love: wherefore
Augustine says in his Rule (Ep. ccxii): "In all your movements let
nothing be done to offend the eye of any person whatever." Therefore
it seems that this kind of inordinateness should also have been
forbidden by a precept of the Decalogue.
_On the contrary,_ suffices the authority of Scripture.
_I answer that,_ The virtues annexed to temperance may be considered
in two ways: first, in themselves; secondly, in their effects.
Considered in themselves they have no direct connection with the love
of God or of our neighbor; rather do they regard a certain moderation
of things pertaining to man himself. But considered in their effects,
they may regard the love of God or of our neighbor: and in this
respect the decalogue contains precepts that relate to the
prohibition of the effects of the vices opposed to the parts of
temperance. Thus the effect of anger, which is opposed to meekness,
is sometimes that a man goes on to commit murder (and this is
forbidden in the Decalogue), and sometimes that he refuses due honor
to his parents, which may also be the result of pride, which leads
many to transgress the precepts of the first table.
Reply Obj. 1: Pride is the beginning of sin, but it lies hidden in
the heart; and its inordinateness is not perceived by all in common.
Hence there was no place for its prohibition among the precepts of
the Decalogue, which are like first self-evident principles.
Reply Obj. 2: Those precepts which are essentially an inducement to
the observance of the Law presuppose the Law to be already given,
wherefore they cannot be first precepts of the Law so as to have a
place in the Decalogue.
Reply Obj. 3: Inordinate outward movement is not injurious to one's
neighbor, if we consider the species of the act, as are murder,
adultery, and theft, which are forbidden in the decalogue; but only
as being signs of an inward inordinateness, as stated above (Q. 168,
A. 1, ad 1, 3).
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TREATISE ON GRATUITOUS GRACES (QQ. 171-182)
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