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024 - Question 108 - OF THOSE THINGS THAT ARE CONTAINED IN THE NEW LAW In Four Articles · Summa Theologica - Treatise on Law and Grace

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  Speaker 1: Question one hundred and eight of Summa Theologica Prima Secunde
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  Speaker 1: Treatse on Law. This is the LibriVox recording. All LibriVox
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  Speaker 1: recordings are in the public domain. For more information or
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  Speaker 1: to volunteer, please visit LibriVox dot org. Summa Theologica Prima
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  Speaker 1: Secunde Treatse on Law by Saint Thomas aquinas translated by
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  Speaker 1: the fathers of the English Dominican Province. Question one hundred
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  Speaker 1: and eight of those things that are contained in the
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  Speaker 1: new law in four articles. We must now consider those
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  Speaker 1: things that are contained in the new law, under which
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  Speaker 1: head there are four points of inquiry. First, whether the
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  Speaker 1: new law ought to prescribe or to forbid any outward works. Second,
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  Speaker 1: whether the new law makes sufficient provision in prescribing and
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  Speaker 1: forbidding external acts. Third, whether in the matter of internal
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  Speaker 1: acts it directs man sufficiently. Fourth, whether it fittingly adds
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  Speaker 1: counsels to precepts. First article, whether the new law ought
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  Speaker 1: to prescribe or prohibit any external acts. Objection one. It
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  Speaker 1: would seem that the new law should not prescribe or
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  Speaker 1: prohibit any external acts, For the new law is the
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  Speaker 1: Gospel of the Kingdom, according to Matthew twenty four fourteen,
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  Speaker 1: this gospel of the Kingdom shall be preached in the
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  Speaker 1: whole world. But the Kingdom of God consists not in
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  Speaker 1: exterior but only in interior acts. According to Luke seventeen
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  Speaker 1: twenty one, the Kingdom of God is within you, and
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  Speaker 1: in Romans fourteen seventeen, the Kingdom of God is not
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  Speaker 1: meat and drink, but justice and peace and joy in
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  Speaker 1: the Holy Ghost. Therefore, the new law should not prescribe
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  Speaker 1: or forbid any external acts. Objection two. Further, the new
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  Speaker 1: law is the law of the Spirit, according to Romans
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  Speaker 1: eight two. But where the Spirit of the Lord is
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  Speaker 1: there is liberty. According to Second Corinthians three seventeen, now
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  Speaker 1: there is no liberty when man is bound to do
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  Speaker 1: or avoid certain external acts. Therefore, the new law does
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  Speaker 1: not prescribe or forbid any external acts. Objection three. Further,
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  Speaker 1: all external acts are understood as referrable to the hand,
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  Speaker 1: just as interior acts belong to the mind. But this
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  Speaker 1: is assigned as the difference between the new and old laws,
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  Speaker 1: that the old la law restrains the hand, whereas the
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  Speaker 1: new law curbs the will. According to Peter Lombard in
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  Speaker 1: his Sentences three forty. Therefore, the new law should not
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  Speaker 1: contain prohibitions and commands about exterior deeds, but only about
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  Speaker 1: interior acts. On the contrary, through the new law, men
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  Speaker 1: are made children of light. Wherefore it is written in
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  Speaker 1: John twelve thirty six, believe in the light, that you
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  Speaker 1: may be the children of light. Now it is becoming
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  Speaker 1: that children of the light should do deeds of light
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  Speaker 1: and cast aside deeds of darkness. According to Ephesians five eight,
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  Speaker 1: you were heretofore darkness, but now light in the Lord
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  Speaker 1: walk as children of the light. Therefore, the new law
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  Speaker 1: had to forbid certain external acts and prescribe others. I
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  Speaker 1: answer that, as stated above in Question one hundred and six,
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  Speaker 1: Articles one and two, the new Law consists chiefly in
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  Speaker 1: the grace of the Holy Ghost, which is shown forth
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  Speaker 1: by faith that worketh through love. Now men become receivers
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  Speaker 1: of this grace through God's Son, made man, whose humanity
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  Speaker 1: grace filled first and thence flowed forth to us. Hence
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  Speaker 1: it is written in John one fourteen the Word was
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  Speaker 1: made flesh and afterwards full of grace and truth. And
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  Speaker 1: further on of his fullness we have all received and
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  Speaker 1: grace for grace. Hence it is added that grace and
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  Speaker 1: truth came by Jesus Christ. Consequently, it was becoming that
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  Speaker 1: the grace which flows from the incarnate Word should be
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  Speaker 1: given to us by means of certain external sensible objects,
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  Speaker 1: and that from this inward grace, whereby the flesh is
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  Speaker 1: subjected to the spirit, certain external works should ensue. Accordingly,
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  Speaker 1: external acts may have a twofold connection with grace in
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  Speaker 1: the first place, as leading in some way to grace.
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  Speaker 1: Such are the sacramental acts which are instituted in the
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  Speaker 1: New Law, for example, baptism, the Eucharist, and the like.
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  Speaker 1: In the second place, there are those external acts which
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  Speaker 1: ensue from the promptings of grace. And herein we must
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  Speaker 1: observe a difference, for there are some which are necessarily
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  Speaker 1: in keeping with or in opposition to, inward grace, consisting
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  Speaker 1: in faith that worketh through love. Such external works are
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  Speaker 1: prescribed or forbidden in the New Law. Thus confession of
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  Speaker 1: faith is prescribed and denial of faith is forbidden. For
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  Speaker 1: it is written in Matthew ten verses thirty two and
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  Speaker 1: thirty three. Every one that shall confess me before men
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  Speaker 1: I will also confess him before my father. But he
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  Speaker 1: that shall deny me before men, I will also deny
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  Speaker 1: him before my father. On the other hand, there are
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  Speaker 1: works which are not necessarily opposed to or in keeping
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  Speaker 1: with faith, that worketh through love. Such works are not
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  Speaker 1: prescribed or forbidden in the New Law by virtue of
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  Speaker 1: its primitive institution, but have been left by the lawgiver,
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  Speaker 1: that is Christ, to the discretion of each individual, and
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  Speaker 1: so to each one it is free to decide what
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  Speaker 1: he should do or avoid, and to each superior to
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  Speaker 1: direct his subjects in such matters as regards what they
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  Speaker 1: must do or avoid. Wherefore, also in the respect, the
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  Speaker 1: Gospel is called the law of liberty, since the old
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  Speaker 1: law decided many points and left few to man to
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  Speaker 1: decide as he should choose. Reply to objection one, the
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  Speaker 1: Kingdom of God consists chiefly in internal acts, but as
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  Speaker 1: a consequence, all things that are essential to internal acts
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  Speaker 1: belong also to the Kingdom of God. Thus, if the
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  Speaker 1: Kingdom of God is internal righteousness, peace, and spiritual joy,
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  Speaker 1: all external acts that are incompatible with righteousness, peace, and
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  Speaker 1: spiritual joy are in opposition to the Kingdom of God,
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  Speaker 1: and consequently should be forbidden. In the Gospel of the Kingdom.
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  Speaker 1: On the other hand, those things that are indifferent as
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  Speaker 1: regards the aforesaid, for instance, to eat of this or
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  Speaker 1: that food, are not part of the Kingdom of God. Wherefore,
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  Speaker 1: the apostle says, before the words quoted, the Kingdom of
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  Speaker 1: God is not meat and drink. Reply to objection two.
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  Speaker 1: According to the philosopher in metaphysics one two, what is
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  Speaker 1: free is cause of itself. Therefore he acts freely who
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  Speaker 1: acts of his own accord. No man does of his
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  Speaker 1: own accord that which he does from a habit that
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  Speaker 1: is suitable to his nature, since a habit inclines one
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  Speaker 1: as a second nature. If, however, a habit be in
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  Speaker 1: opposition to nature, man would not act according to his nature,
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  Speaker 1: but according to some corruption affecting that nature. Since then,
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  Speaker 1: the grace of the Holy Ghost is like an interior
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  Speaker 1: habit bestowed on us and inclining us to act to right.
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  Speaker 1: It makes us do freely those things things that are
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  Speaker 1: becoming to grace, and shun what is opposed to it. Accordingly,
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  Speaker 1: the new law is called the law of liberty in
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  Speaker 1: two respects. First, because it does not bind us to
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  Speaker 1: do or avoid certain things, except such as are of
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  Speaker 1: themselves necessary or opposed to salvation, and come under the
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  Speaker 1: prescription or prohibition of the law. Secondly, because it also
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  Speaker 1: makes us comply freely with these precepts and prohibitions, inasmuch
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  Speaker 1: as we do so through the promptings of grace. It
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  Speaker 1: is for these two reasons that the new law is
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  Speaker 1: called the law of perfect liberty. According to James one
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  Speaker 1: twenty five reply to Objection three, the new law, by
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  Speaker 1: restraining the mind from inordinate movements, must needs also restrain
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  Speaker 1: the hand from inordinate acts which ensue from inward movements.
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  Speaker 1: Second article, Whether the new law made sufficient ordinations about
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  Speaker 1: external acts Objection one. It would seem that the new
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  Speaker 1: law made insufficient ordinations about external acts, because faith that
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  Speaker 1: worketh through charity seems chiefly to belong to the new law.
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  Speaker 1: According to Galatians five to six, in Christ Jesus, neither
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  Speaker 1: circumcision availeth anything, nor uncircumcision, but faith that worketh through charity.
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  Speaker 1: But the new law declared explicitly certain points of faith
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  Speaker 1: which were not set forth explicitly in the old law,
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  Speaker 1: for instance, belief in the Trinity. Therefore, it should have
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  Speaker 1: also added certain outward moral deeds which were not fixed
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  Speaker 1: in the old law. Objection two. Further, in the old
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  Speaker 1: law not only were sacraments instituted, but also certain sacred things,
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  Speaker 1: as stated above in Question one hundred and one, Article four,
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  Speaker 1: as well as in Question one hundred and two Article four.
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  Speaker 1: But in the new law, although certain sacraments are instituted
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  Speaker 1: by our Lord, for instance, pertaining either to the sanctification
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  Speaker 1: of a temple or of the vessels, or to the
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  Speaker 1: celebration of some particular feast, therefore the new law made
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  Speaker 1: insufficient ordinations about external matters. Objection three. Further, in the
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  Speaker 1: old law, just as there were certain observances pertaining to
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  Speaker 1: God's ministers, so also were there certain observances pertaining to
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  Speaker 1: the people, as was stated above when we were treating
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  Speaker 1: of the ceremonial of the old law in question one
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  Speaker 1: hundred and one Article four, and in question one hundred
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  Speaker 1: and two Article six. Now in the new law, certain
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  Speaker 1: observances seem to have been prescribed to the ministers of God,
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  Speaker 1: as may be gathered from Matthew ten nine. Do not
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  Speaker 1: possess gold, nor silver, nor money in your purses, nor
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  Speaker 1: other things which are mentioned here and in Luke nine
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  Speaker 1: ten Therefore, certain observances pertaining to the faithful should also
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  Speaker 1: have been instituted in the new law. Objection four. Further,
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  Speaker 1: in the old law, besides moral and ceremonial precepts, there
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  Speaker 1: were certain judicial precepts. But in the new law there
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  Speaker 1: are no judicial precepts. Therefore, the new law made insufficient
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  Speaker 1: ordinations about external works. On the contrary, our Lord said
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  Speaker 1: in Matthew seven twenty four, every one that heareth these
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  Speaker 1: my words and doth them, shall be likened to a
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  Speaker 1: wise man that built his house upon a rock. But
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  Speaker 1: a wise builder leaves out nothing that is necessary to
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  Speaker 1: the building. Therefore Christ's words contain all things necessary for
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  Speaker 1: man's salvation. I answer that, as stated above in the
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  Speaker 1: first article, the new Law had to make such prescriptions
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  Speaker 1: or prohibitions alone as are essential for the reception or
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  Speaker 1: right use of grace. And since we cannot of ourselves
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  Speaker 1: obtain grace but through Christ alone, hence Christ of himself
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  Speaker 1: institute of the sacraments, whereby we obtain grace, notably baptism, Eucharist,
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  Speaker 1: orders of the Ministers of the New Law, by the
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  Speaker 1: institution of the Apostles, and seventy five Disciples, penance, and
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  Speaker 1: indissoluble matrimony. He promised confirmation through the sending of the
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  Speaker 1: Holy Ghost, and we read that by his institution the
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  Speaker 1: apostles healed the sick by anointing them with oil. According
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  Speaker 1: to Mark six thirteen, these are the sacraments of the
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  Speaker 1: New Law. The right use of grace is by means
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  Speaker 1: of works of charity. These, in so far as they
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  Speaker 1: are essential to virtue, pertain to the moral precepts, which
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  Speaker 1: also formed part of the old law. Hence, in this
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  Speaker 1: respect the new law had nothing to add As regards
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  Speaker 1: external action. The determination of these works in the relation
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  Speaker 1: to the divine worship belongs to the ceremonial precepts of
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  Speaker 1: the law, and in relation to our neighbour, to the
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  Speaker 1: judicial precepts, as stated above in Question ninety nine, Article four.
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  Speaker 1: And therefore, since these determinations are not in themselves necessarily
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  Speaker 1: connected with inward grace wherein the law consists, they do
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  Speaker 1: not come under a precept of the new Law, but
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  Speaker 1: are left to the decision of man, some relating to inferiors,
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  Speaker 1: as when a precept is given to an individual, Others
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  Speaker 1: relating to superiors temporal or spiritual, referring namely to the
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  Speaker 1: common good. Accordingly, the new Law had no other external
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  Speaker 1: works to determine by prescribing or forbidding, except the sacraments
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  Speaker 1: and those moral precepts which have a necessary connection with virtue,
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  Speaker 1: for instance, that one must not kill or steal, and
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  Speaker 1: so forth. Reply to Objection one, matters of faith are
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  Speaker 1: above human reason, and so we cannot attain to them
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  Speaker 1: except through grace. Consequently, when grace came to be bestowed
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  Speaker 1: more abundantly, the result was an increase in the number
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  Speaker 1: of explicit points of faith. On the other hand, it
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  Speaker 1: is through human reason that we are directed to works
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  Speaker 1: of virtue, for it is the rule of human action,
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  Speaker 1: as stated above in Question nineteen, Article three and in
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  Speaker 1: Question sixty three, Article two. Wherefore, in such matters as these,
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  Speaker 1: there was no need for any precepts to be given
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  Speaker 1: besides the moral precepts of the Law, which proceed from
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  Speaker 1: the dictate of reason. Reply to Objection two. In the
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  Speaker 1: sacraments of the New Law, grace is bestowed, which cannot
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  Speaker 1: be received except through Christ. Consequently, they had to be
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  Speaker 1: instituted by him. But in the sacred things no grace
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  Speaker 1: is given. For instance, in the consecration of a temple,
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  Speaker 1: an altar, or the like, or again in the celebration
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  Speaker 1: of feasts. Wherefore, our Lord left the institution of such
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  Speaker 1: things to the discretion of the faithful, since they have not,
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  Speaker 1: of themselves any necessary connection with inward Grace. Replied to
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  Speaker 1: objection three. Our Lord gave the apostles those precepts not
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  Speaker 1: as ceremonial observances, but as moral statutes, And they can
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  Speaker 1: be understood in two ways. First, following Augustine as being
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  Speaker 1: not commands but permissions, for he permitted them to set
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  Speaker 1: forth to preach without scrip or stick, and so on,
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  Speaker 1: since they were empowered to accept their livelihood from those
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  Speaker 1: to whom they preached. Wherefore he goes on to say,
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  Speaker 1: for the laborer is worthy of his hire. Nor is
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  Speaker 1: it a sin but a work of super erogation for
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  Speaker 1: a preacher to take means of livelihood with him without
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  Speaker 1: accepting supplies from those to whom he preaches, as Paul
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  Speaker 1: did confer for Strinthians nine, verse four, and following. Secondly,
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  Speaker 1: according to the explanation of other holy Men, they may
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  Speaker 1: be considered as temporal commands laid upon the apostles for
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  Speaker 1: the time during which they were sent to preach in
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  Speaker 1: Judea before Christ's passion, for the disciples, being yet as
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  Speaker 1: little children under Christ's care, needed to receive some special
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  Speaker 1: commands from Christ, such as all subjects receive from their superiors,
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  Speaker 1: and especially so since they were to be accustomed, little
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  Speaker 1: by little to renounce the care of temporalities, so as
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  Speaker 1: to become fitted for the preaching of the Gospel throughout
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  Speaker 1: the whole world. Nor must we wonder if he establish
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  Speaker 1: certain fixed modes of life, as long as the state
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  Speaker 1: of the old law endured, and the people had not
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  Speaker 1: as yet achieved the perfect liberty of the spirit. These
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  Speaker 1: statutes he abolished shortly before his passion, as though the
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  Speaker 1: disciples had, by their means become sufficiently practiced. Hence he
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  Speaker 1: said in Luke twenty two, Verses thirty five and thirty six,
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  Speaker 1: when I sent you without purse and scrip and shoes,
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  Speaker 1: did you want anything? But they said nothing. Then he
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  Speaker 1: said unto them. But now he that hath a purse,
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  Speaker 1: let him take it, and likewise a scrip, because the
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  Speaker 1: time of perfect liberty was already at hand, when they
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  Speaker 1: would be left entirely to their own judgment in matters
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  Speaker 1: not necessarily connected with virtue. Reply to Objection four. Judicial
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  Speaker 1: precepts also are not essential to virtue in respect of
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  Speaker 1: any particular determination, but only in regard to the common
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  Speaker 1: notion of justice. Consequently, our Lord left the judicial precepts
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  Speaker 1: to the discretion of those who were to have spiritual
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  Speaker 1: or temporal charge of others. But as regards the judicial
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  Speaker 1: precepts of the old law, some of them, he explained
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  Speaker 1: because they were misunderstood by the Pharisees, as we shall
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  Speaker 1: state later on in Article three. Second reply third Article
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  Speaker 1: Whether the new law directed man sufficiently as regards interior actions?
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  Speaker 1: Objection one. It would seem that the new law directed
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  Speaker 1: man insufficiently as regards interior actions. For there are ten
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  Speaker 1: commandments of the Decalogue directing man to God and his neighbor,
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  Speaker 1: but our Lord partly fulfilled only three of them, as regards, namely,
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  Speaker 1: the prohibition of murder, of adultery, and of perjury. Therefore,
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  Speaker 1: it seems that by omitting to fulfill the other precepts,
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  Speaker 1: he directed man insufficiently Objection two. Further, as regards the
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  Speaker 1: judicial precepts, our Lord ordained nothing in the Gospel except
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  Speaker 1: in the matter of divorcing a wife of punishment by
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  Speaker 1: retaliation and of persecuting one's enemies. But there are many
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  Speaker 1: other judicial precepts of the Old Law, as stated above
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  Speaker 1: in Question one hundred four, Article four, as well as
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  Speaker 1: in Question one hundred five. Therefore, in this respect he
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  Speaker 1: directed human life insufficiently. Objection three. Further, in the old law,
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  Speaker 1: besides moral and judicial, there were ceremonial precepts about which
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  Speaker 1: are law made no ordination. Therefore, it seems that he
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  Speaker 1: ordained is insufficiently Objection four. Further, in order that the
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  Speaker 1: mind be inwardly well disposed, man should do no good
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  Speaker 1: deed for any temporal and whatever. But there are many
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  Speaker 1: other temporal goods besides the favor of man, and there
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  Speaker 1: are many other good works besides fasting, olmsteeds and prayer. Therefore,
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  Speaker 1: our Lord unbecomingly taught that only in respect of these
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  Speaker 1: three works, and of no other earthly goods, ought we
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  Speaker 1: to shun the glory of human favor. Objection five. Further,
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  Speaker 1: solicitude for the necessary means of livelihood is by nature
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  Speaker 1: instilled into man, and this solicitude even other animals share
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  Speaker 1: with man. Wherefore it is written in Proverbs six verses
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  Speaker 1: six eight go to the ant o sluggard, and consider
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  Speaker 1: her ways. She provideth her meat for herself in the summer,
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  Speaker 1: and gathereth her food in the harvest. But every command
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  Speaker 1: issued against the inclination of nature is an unjust command,
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  Speaker 1: forasmuch as it is contrary to the law of nature. Therefore,
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  Speaker 1: it seems that our Lord unbecomingly forbade solicitude about food
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  Speaker 1: and raiment Objection six. Further, no act of virtue should
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  Speaker 1: be the subject of a prohibition. Now, judgment is an
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  Speaker 1: act of justice, according to Psalm eighteen fifteen, until justice
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  Speaker 1: be turned into judgment. Therefore, it seems that our Lord
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  Speaker 1: unbecomingly forbade judgment, and consequently that the new law directed
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  Speaker 1: man insufficiently in the matter of interior acts. On the contrary,
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  Speaker 1: Augustine says in his commentary on the Lord's Sermon on
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  Speaker 1: the Mount one one, we should take note that when
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  Speaker 1: he said he that heareth these my words, he indicates
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  Speaker 1: clearly that this sermon of the Lord is replete with
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  Speaker 1: all the precepts whereby a Christian's life is formed. I
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  Speaker 1: answer that, as is evident from Augustine's words just quoted
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  Speaker 1: the sermon which our Lord delivered on the mountain contains
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  Speaker 1: the whole process of forming the life of a Christian. Therein,
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  Speaker 1: man's interior movements are ordered because, after declaring that his
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  Speaker 1: end is beatitude, and after commending the authority of the apostles,
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  Speaker 1: through whom the teaching of the Gospel was to be promulgated,
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  Speaker 1: he orders man's interior movements, first in regard to man himself,
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  Speaker 1: secondly in regard guard to his neighbour. This he does
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  Speaker 1: in regard to man himself in two ways, corresponding to
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  Speaker 1: man's two interior movements, in respect of any prospective action,
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  Speaker 1: notably volition of what has to be done and intention
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  Speaker 1: of the end. Wherefore, in the first place, he directs
• 25:21
  Speaker 1: man's will in respect of the various precepts of the law,
• 25:26
  Speaker 1: by prescribing that man should refrain not merely from those
• 25:29
  Speaker 1: external works that are evil in themselves, but also from
• 25:33
  Speaker 1: internal acts and from the occasions of evil deeds. In
• 25:38
  Speaker 1: the second place, he directs man's intention by teaching that
• 25:43
  Speaker 1: in our good works we should seek neither human praise
• 25:47
  Speaker 1: nor worldly riches, which is to lay up treasures on earth. Afterwards,
• 25:54
  Speaker 1: he directs man's interior movement in respect of his neighbour,
• 25:58
  Speaker 1: by forbidding us, on the one hand to judge him rashly, unjustly,
• 26:03
  Speaker 1: or presumptuously, and on the other to entrust him too
• 26:07
  Speaker 1: readily with sacred things if he be unworthy. Lastly, he
• 26:13
  Speaker 1: teaches us how to fulfill the teaching of the Gospel,
• 26:17
  Speaker 1: notably by imploring the help of God, by striving to
• 26:22
  Speaker 1: enter by the narrow door of perfect virtue, and by
• 26:25
  Speaker 1: being weary lest we be led astray by evil influences. Moreover,
• 26:32
  Speaker 1: he declares that we must observe His commandments, and that
• 26:36
  Speaker 1: it is not enough to make profession of faith, or
• 26:39
  Speaker 1: to work miracles, or merely to hear his words. Reply
• 26:46
  Speaker 1: to objection, one, our Lord explained the manner of fulfilling
• 26:51
  Speaker 1: those precepts which the scribes and pharisees did not rightly understand.
• 26:56
  Speaker 1: And this affected chiefly those precepts of the decalog, for
• 27:01
  Speaker 1: they thought that the prohibition of adultery and murder covered
• 27:05
  Speaker 1: the external act only, and not the internal desire. And
• 27:11
  Speaker 1: they held this opinion about murder and adultery rather than
• 27:14
  Speaker 1: about theft and false witness. Because the movement of anger
• 27:18
  Speaker 1: tending to murder, and the movement of desire tending to
• 27:21
  Speaker 1: adultery seemed to be in us from nature somewhat, but
• 27:26
  Speaker 1: not the desire of stealing or bearing false witness. They
• 27:31
  Speaker 1: held a false opinion about perjury, for they thought that
• 27:35
  Speaker 1: perjury indeed was a sin, but that oaths were of
• 27:38
  Speaker 1: themselves to be desired and to be taken frequently, since
• 27:42
  Speaker 1: they seemed to proceed from reverence to God. Hence, our
• 27:46
  Speaker 1: Lord shows that an oath is not desirable as a
• 27:49
  Speaker 1: good thing, and that it is better to speak without oaths,
• 27:53
  Speaker 1: unless necessity forces us to have recourse to them. Reply
• 27:59
  Speaker 1: to Objection two. The scribes and pharisees erred about the
• 28:04
  Speaker 1: judicial precepts in two ways. First, because they considered certain
• 28:10
  Speaker 1: matters contained in the Law of Moses by way of permission,
• 28:14
  Speaker 1: to be right in themselves, namely divorce of a wife
• 28:19
  Speaker 1: and the taking of usury from strangers. Wherefore our Lord
• 28:23
  Speaker 1: forbade a man to divorce his wife in Matthew five
• 28:27
  Speaker 1: thirty two, and to receive usury, as is found in
• 28:30
  Speaker 1: Luke six thirty five, when he said lend hoping for
• 28:34
  Speaker 1: nothing Thereby. In another way, they erred by thinking that
• 28:41
  Speaker 1: certain things which the old law commanded to be done
• 28:44
  Speaker 1: for justice's sake, should be done out of a desire
• 28:47
  Speaker 1: for revenge, or out of lust for temporal goods, or
• 28:50
  Speaker 1: out of hatred of one's enemies. And this in respect
• 28:54
  Speaker 1: of three precepts. For they thought that desire for revenge
• 28:59
  Speaker 1: was lawful on account of the precept concerning punishment by retaliation,
• 29:04
  Speaker 1: Whereas this precept was given that justice might be safeguarded,
• 29:09
  Speaker 1: not that man might seek revenge. Wherefore, in ordering to
• 29:14
  Speaker 1: do away with this, our Lord teaches that man should
• 29:17
  Speaker 1: be prepared in his mind to suffer yet more if necessary.
• 29:22
  Speaker 1: They thought that movements of covetousness were lawful on account
• 29:26
  Speaker 1: of those judicial precepts which prescribed restitution of what had
• 29:30
  Speaker 1: been purloined, together with something added thereto, as stated above
• 29:34
  Speaker 1: in Question one hundred and five, Article two ninth reply,
• 29:39
  Speaker 1: Whereas the law commanded this to be done in order
• 29:42
  Speaker 1: to safeguard justice, not to encourage covetousness. Wherefore our Lord
• 29:48
  Speaker 1: teaches that we should not demand our goods from motives
• 29:52
  Speaker 1: of cupidity, and that we should be ready to give
• 29:55
  Speaker 1: yet more if necessary. They thought that the movement of
• 30:00
  Speaker 1: hatred was lawful on account of the commandments of the
• 30:03
  Speaker 1: law about the slaying of one's enemies, whereas the law
• 30:07
  Speaker 1: ordered this for the fulfillment of justice, as stated above
• 30:10
  Speaker 1: in Question one hundred and five, Article three fourth reply,
• 30:15
  Speaker 1: not to satisfy hatred. Wherefore, our Lord teaches us that
• 30:21
  Speaker 1: we ought to love our enemies, and to be ready
• 30:23
  Speaker 1: to do good to them if necessary. For these precepts
• 30:27
  Speaker 1: are to be taken as binding the mind to be
• 30:30
  Speaker 1: prepared to fulfill them. As Accustine says in his commentary
• 30:34
  Speaker 1: on the Lord's Sermon on the Mount one nineteen reply
• 30:40
  Speaker 1: to Objection three, the moral precepts necessarily retained their force
• 30:45
  Speaker 1: under the new law, because they are of themselves essential
• 30:48
  Speaker 1: to virtue. Whereas the judicial precepts did not necessarily continue
• 30:54
  Speaker 1: to bind in exactly the same way as had been
• 30:56
  Speaker 1: fixed by the law. This was left to man to
• 30:59
  Speaker 1: decide in one way or another. Hence our Lord directed
• 31:04
  Speaker 1: us becomingly with regard to these two kinds of precepts.
• 31:08
  Speaker 1: On the one hand, the observance of the ceremonial precepts
• 31:11
  Speaker 1: was totally abolished by the advent of the reality. Wherefore,
• 31:16
  Speaker 1: in regard to these precepts, he commanded nothing on this
• 31:19
  Speaker 1: occasion when he was giving the general points of his doctrine. Elsewhere, However,
• 31:25
  Speaker 1: he makes it clear that the entire bodily worship which
• 31:28
  Speaker 1: was fixed by the Law was to be changed into
• 31:31
  Speaker 1: spiritual worship, as is evident from John four verses twenty
• 31:35
  Speaker 1: one and twenty three, where he says, the hour cometh
• 31:39
  Speaker 1: when you shall neither on this mountain nor in Jerusalem
• 31:42
  Speaker 1: adore the Father, but the true adorers shall adore the
• 31:46
  Speaker 1: Father in spirit and in truth. Reply to objection four,
• 31:54
  Speaker 1: all worldly goods may be reduced to three honors, riches,
• 32:00
  Speaker 1: and pleasures. According to First John two sixteen, all that
• 32:05
  Speaker 1: is in the world is the concupiscence of the flesh,
• 32:09
  Speaker 1: which refers to pleasures of the flesh, and the concupiscence
• 32:13
  Speaker 1: of the eyes, which refers to riches, and the pride
• 32:17
  Speaker 1: of life, which refers to ambition for renown and honor. Now,
• 32:23
  Speaker 1: the Law did not promise an abundance of carnal pleasures.
• 32:27
  Speaker 1: On the contrary, it forbade them. But it did promise
• 32:32
  Speaker 1: exalted honors and abundant riches. For it is written in
• 32:36
  Speaker 1: reference to the former in Deuteronomy twenty eight one. If
• 32:41
  Speaker 1: thou wilt hear the voice of the Lord thy God,
• 32:44
  Speaker 1: he will make thee higher than all the nations. And
• 32:48
  Speaker 1: in reference to the latter we read a little further
• 32:50
  Speaker 1: on in Deuteronomy twenty eight eleven, you will make thee
• 32:55
  Speaker 1: abound with all the goods. But the Jew ruse so
• 33:00
  Speaker 1: distorted the true meaning of these promises as to think
• 33:04
  Speaker 1: that we ought to serve God with these things as
• 33:07
  Speaker 1: the end in view. Wherefore our Lord set this aside
• 33:10
  Speaker 1: by teaching, first of all, that works of virtue should
• 33:14
  Speaker 1: not be done for human glory, And he mentions three
• 33:19
  Speaker 1: works to which all others may be reduced. Since whatever
• 33:23
  Speaker 1: a man does in order to curb his desires comes
• 33:27
  Speaker 1: under the head of fasting, and whatever a man does
• 33:31
  Speaker 1: for the love of his neighbor comes under the head
• 33:33
  Speaker 1: of alms deeds. And whatever a man does for the
• 33:37
  Speaker 1: worship of God comes under the head of prayer. And
• 33:41
  Speaker 1: he mentions these three specifically, as they hold the principal
• 33:45
  Speaker 1: place and are most often used by men in order
• 33:49
  Speaker 1: to gain glory. In the second place, he taught us
• 33:53
  Speaker 1: that we must not place our end in riches, when
• 33:56
  Speaker 1: he said, lay not up to yourselves treasures on earth.
• 34:00
  Speaker 1: Matthew six nineteen reply to Objection five, Our Lord forbade
• 34:09
  Speaker 1: not necessary but inordinate solicitude. Now there is a fourfold
• 34:16
  Speaker 1: solicitude to be avoided in temporal matters. First, we must
• 34:21
  Speaker 1: not place our end in them, nor serve God for
• 34:24
  Speaker 1: the sake of the necessities of food and raiment, wherefore
• 34:28
  Speaker 1: he says, lay not up for yourselves, et cetera. Secondly,
• 34:35
  Speaker 1: we must not be so anxious about temporal things as
• 34:38
  Speaker 1: to despair of God's help, wherefore our Lord says, in
• 34:42
  Speaker 1: Matthew six thirty two, your father knoweth that you have
• 34:46
  Speaker 1: need of all these things. Thirdly, we must not add
• 34:52
  Speaker 1: presumption to our solicitude. In other words, we must not
• 34:57
  Speaker 1: be confident of getting the necessaries of life by our
• 34:59
  Speaker 1: own efforts without God's help. Such solicitude our Lord sets
• 35:05
  Speaker 1: aside by saying that man cannot add anything to his stature.
• 35:10
  Speaker 1: Confer Matthew six twenty seven. We must not anticipate the
• 35:15
  Speaker 1: time for anxiety, namely by being solicitous now for the
• 35:20
  Speaker 1: needs not of the present, but of a future time,
• 35:23
  Speaker 1: wherefore he says in Matthew six thirty four, be not
• 35:27
  Speaker 1: solicitous for tomorrow. Replied to Objection six, our Lord did
• 35:35
  Speaker 1: not forbid the judgment of justice, without which holy things
• 35:39
  Speaker 1: could not be withdrawn from the unworthy. But he forbade
• 35:43
  Speaker 1: inordinate judgment, as stated above, fourth article, whether certain definite
• 35:54
  Speaker 1: counsels are fittingly proposed in the new law Objection, It
• 36:01
  Speaker 1: would seem that certain definite counsels are not fittingly proposed
• 36:05
  Speaker 1: in the new law. For councils are given about that
• 36:09
  Speaker 1: which is expedient for an end, as we stated above
• 36:13
  Speaker 1: when treating of counsel in question fourteen Article two. But
• 36:18
  Speaker 1: the same things are not expedient for all. Therefore, certain
• 36:23
  Speaker 1: definite counsels should not be proposed to all. Objection two. Further,
• 36:31
  Speaker 1: counsels regard a greater good, but there are no definite
• 36:36
  Speaker 1: degrees to the greater good. Therefore definite counsels should not
• 36:41
  Speaker 1: be given. Objection three. Further, counsels pertain to the life
• 36:49
  Speaker 1: of perfection, but obedience pertains to the life of perfection. Therefore,
• 36:56
  Speaker 1: it was unfitting that no council of obedience should be
• 36:59
  Speaker 1: contained in the Gospel. Objection four. Further, many matters pertaining
• 37:07
  Speaker 1: to the life of perfection are found among the commandments,
• 37:10
  Speaker 1: as for instance, love your enemies Matthew five forty four,
• 37:16
  Speaker 1: and those precepts which our Lord gave his apostles in
• 37:19
  Speaker 1: Matthew chapter ten. Therefore, the councils are unfittingly given in
• 37:24
  Speaker 1: the New Law, both because they are not all mentioned,
• 37:28
  Speaker 1: and because they are not distinguished from the commandments. On
• 37:35
  Speaker 1: the contrary, the counsels of a wise friend are of
• 37:39
  Speaker 1: great use. According to Proverbs twenty seventy nine, ointment and
• 37:45
  Speaker 1: perfumes rejoice the heart, and the good counsels of a
• 37:48
  Speaker 1: friend rejoice the soul. But Christ is our wisest and
• 37:54
  Speaker 1: greatest friend. Therefore his counsels are supremely useful and becoming.
• 38:03
  Speaker 1: I answer that the difference between a council and a
• 38:07
  Speaker 1: commandment is that a commandment implies obligation, whereas a council
• 38:13
  Speaker 1: is left to the option of the one to whom
• 38:16
  Speaker 1: it is given. Consequently, in the New Law, which is
• 38:20
  Speaker 1: the law of liberty, counsels are added to the commandments,
• 38:24
  Speaker 1: and not in the old law, which is the law
• 38:27
  Speaker 1: of bondage. We must therefore understand the commandments of the
• 38:32
  Speaker 1: New Law to have been given about matters that are
• 38:34
  Speaker 1: necessary to gain the end of eternal bliss, to which
• 38:38
  Speaker 1: end the new Law brings us forthwith but that the
• 38:41
  Speaker 1: councils are about matters that render the gaining of this
• 38:44
  Speaker 1: end more assured and expeditious. Now man is placed between
• 38:51
  Speaker 1: the things of this world and spiritual goods, wherein eternal
• 38:55
  Speaker 1: happiness consists, so that the more he cleaves to the one,
• 38:59
  Speaker 1: the more or he withdraws from the other. And conversely, wherefore,
• 39:04
  Speaker 1: he that cleaves wholly to the things of this world,
• 39:07
  Speaker 1: so as to make them his end, and to look
• 39:09
  Speaker 1: upon them as the reason and rule of all he does,
• 39:13
  Speaker 1: falls away altogether from spiritual goods. Hence this disorder is
• 39:19
  Speaker 1: removed by the commandments. Nevertheless, for man to gain the
• 39:24
  Speaker 1: end aforesaid, he does not need to renounce the things
• 39:28
  Speaker 1: of the world altogether, since he can, while using the
• 39:32
  Speaker 1: things of this world, attain to eternal happiness, provided he
• 39:36
  Speaker 1: does not place his end in them. But he will
• 39:40
  Speaker 1: attain more speedily thereto by giving up the goods of
• 39:42
  Speaker 1: this world entirely. Wherefore the evangelical councils are given for
• 39:47
  Speaker 1: this purpose. Now, the goods of this world, which come
• 39:52
  Speaker 1: into use in human life consist in three things, notably
• 39:57
  Speaker 1: in external wealth pertaining to the concupiscence of the eyes,
• 40:02
  Speaker 1: carnal pleasures pertaining to the concupiscence of the flesh, and
• 40:07
  Speaker 1: honors which pertain to the pride of life, according to
• 40:11
  Speaker 1: First John two sixteen. And it is in renouncing these altogether,
• 40:16
  Speaker 1: as far as possible, that the evangelical councils consist. Moreover,
• 40:22
  Speaker 1: every form of the religious life that professes the state
• 40:24
  Speaker 1: of perfection is based on these three, since riches are
• 40:29
  Speaker 1: renounced by poverty, carnal pleasures by perpetual chastity, and the
• 40:34
  Speaker 1: pride of life by the bondage of obedience. Now, if
• 40:40
  Speaker 1: a man observe these absolutely, this is in accordance with
• 40:44
  Speaker 1: the councils as they stand. But if a man observe
• 40:48
  Speaker 1: any one of them in a particular case, this is
• 40:51
  Speaker 1: taking that council in a restricted sense, namely as applying
• 40:55
  Speaker 1: to that particular case. For instance, when any one gives
• 40:59
  Speaker 1: an alms a poor man, not being bound so to do,
• 41:04
  Speaker 1: he follows the councils in that particular case. In like manner,
• 41:09
  Speaker 1: when a man for some fixed time refrains from carnal
• 41:12
  Speaker 1: pleasures that he may give himself to prayer, he follows
• 41:15
  Speaker 1: the council for that particular time. And again when a
• 41:20
  Speaker 1: man follows not his will as to some deed which
• 41:23
  Speaker 1: he might do lawfully, he follows the council in that
• 41:26
  Speaker 1: particular case, For instance, if he do good to his
• 41:30
  Speaker 1: enemies when he is not bound to, or if he
• 41:33
  Speaker 1: forgive an injury of which he might justly seek to
• 41:36
  Speaker 1: be avenged. In this way, too, all particular counsels may
• 41:41
  Speaker 1: be reduced to these three general and perfect councils. Replied
• 41:49
  Speaker 1: to objection one, The aforesaid councils, considered in themselves, are
• 41:55
  Speaker 1: expedient to all, but owing to some people being illsed,
• 42:01
  Speaker 1: it happens that some of them are inexpedient, because their
• 42:05
  Speaker 1: disposition is not inclined to such things. Hence, our Lord,
• 42:09
  Speaker 1: in proposing the evangelical councils, always makes mansion of man's
• 42:14
  Speaker 1: fitness for observing the councils. For in giving the Council
• 42:18
  Speaker 1: of Poverty in Matthew nineteen twenty one, he begins with
• 42:22
  Speaker 1: the words, if thou wilt be perfect, and then he adds,
• 42:28
  Speaker 1: go sell all thou hast in like manner when he
• 42:33
  Speaker 1: gave the Council of Perpetual chastity, saying in Matthew nineteen twelve,
• 42:38
  Speaker 1: there are eunuchs who have made themselves eunuchs for the
• 42:41
  Speaker 1: Kingdom of Heaven. He adds, straightway he that can take,
• 42:47
  Speaker 1: let him take it. And again the apostle in First
• 42:51
  Speaker 1: Corinthians seven thirty five, after giving the council of virginity, says,
• 42:57
  Speaker 1: and this I speak for your prophet not to cast
• 43:00
  Speaker 1: a snare upon you. Reply to objection two. The greater
• 43:07
  Speaker 1: goods are not definitively fixed in the individual, but those
• 43:12
  Speaker 1: which are simply and absolutely the greater good in general
• 43:15
  Speaker 1: are fixed. And to these all the above particular goods
• 43:19
  Speaker 1: may be reduced. As stated above. Reply to objection three.
• 43:27
  Speaker 1: Even the counsel of obedience is understood to have been
• 43:30
  Speaker 1: given by our Lord in the words and let him
• 43:33
  Speaker 1: follow me, For we follow him not only by imitating
• 43:38
  Speaker 1: his works, but also by obeying his commandments. According to
• 43:42
  Speaker 1: John ten twenty seven, my sheep hear my voice, and
• 43:46
  Speaker 1: they follow me. Reply to objection four. Those things which
• 43:54
  Speaker 1: our Lord prescribed about the true love of our enemies,
• 43:57
  Speaker 1: and other similar sayings in Matthew five and Luke six,
• 44:02
  Speaker 1: may be referred to the preparation of the mind, and
• 44:05
  Speaker 1: then they are necessary for salvation. For instance, that man
• 44:09
  Speaker 1: be prepared to do good to his enemies, and other
• 44:12
  Speaker 1: similar actions when there is need. Hence these things are
• 44:17
  Speaker 1: placed among the precepts. But that any one should actually
• 44:21
  Speaker 1: and promptly behave thus towards an enemy when there is
• 44:25
  Speaker 1: no special need is to be referred to the particular
• 44:28
  Speaker 1: councils as stated above. As to those matters which are
• 44:33
  Speaker 1: set down in Matthew ten and Luke nine and ten,
• 44:37
  Speaker 1: they were either disciplinary commands for that particular time or
• 44:41
  Speaker 1: concessions as stated above in Article two third reply. Hence
• 44:47
  Speaker 1: they are not set down among the councils. End of
• 44:52
  Speaker 1: Question one hundred eight read by Michael Shancaike Lambert l C.