Part III (Secunda Secundae) Part 24 (1/2)

_I answer that,_ The perfect intellectual operation in man consists in an abstraction from sensible phantasms, wherefore the more a man's intellect is freed from those phantasms, the more thoroughly will it be able to consider things intelligible, and to set in order all things sensible. Thus Anaxagoras stated that the intellect requires to be ”detached” in order to command, and that the agent must have power over matter, in order to be able to move it. Now it is evident that pleasure fixes a man's attention on that which he takes pleasure in: wherefore the Philosopher says (Ethic. x, 4, 5) that we all do best that which we take pleasure in doing, while as to other things, we do them either not at all, or in a faint-hearted fas.h.i.+on.

Now carnal vices, namely gluttony and l.u.s.t, are concerned with pleasures of touch in matters of food and s.e.x; and these are the most impetuous of all pleasures of the body. For this reason these vices cause man's attention to be very firmly fixed on corporeal things, so that in consequence man's operation in regard to intelligible things is weakened, more, however, by l.u.s.t than by gluttony, forasmuch as s.e.xual pleasures are more vehement than those of the table. Wherefore l.u.s.t gives rise to blindness of mind, which excludes almost entirely the knowledge of spiritual things, while dulness of sense arises from gluttony, which makes a man weak in regard to the same intelligible things. On the other hand, the contrary virtues, viz. abstinence and chast.i.ty, dispose man very much to the perfection of intellectual operation. Hence it is written (Dan. 1:17) that ”to these children” on account of their abstinence and continency, ”G.o.d gave knowledge and understanding in every book, and wisdom.”

Reply Obj. 1: Although some who are the slaves of carnal vices are at times capable of subtle considerations about intelligible things, on account of the perfection of their natural genius, or of some habit superadded thereto, nevertheless, on account of the pleasures of the body, it must needs happen that their attention is frequently withdrawn from this subtle contemplation: wherefore the unclean can know some truths, but their uncleanness is a clog on their knowledge.

Reply Obj. 2: The flesh acts on the intellective faculties, not by altering them, but by impeding their operation in the aforesaid manner.

Reply Obj. 3: It is owing to the fact that the carnal vices are further removed from the mind, that they distract the mind's attention to more remote things, so that they hinder the mind's contemplation all the more.

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QUESTION 16

OF THE PRECEPTS OF FAITH, KNOWLEDGE AND UNDERSTANDING (In Two Articles)

We must now consider the precepts pertaining to the aforesaid, and under this head there are two points of inquiry:

(1) The precepts concerning faith;

(2) The precepts concerning the gifts of knowledge and understanding.

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FIRST ARTICLE [II-II, Q. 16, Art. 1]

Whether in the Old Law There Should Have Been Given Precepts of Faith?

Objection 1: It would seem that, in the Old Law, there should have been given precepts of faith. Because a precept is about something due and necessary. Now it is most necessary for man that he should believe, according to Heb. 11:6, ”Without faith it is impossible to please G.o.d.” Therefore there was very great need for precepts of faith to be given.

Obj. 2: Further, the New Testament is contained in the Old, as the reality in the figure, as stated above (I-II, Q. 107, A. 3). Now the New Testament contains explicit precepts of faith, for instance John 14:1: ”You believe in G.o.d; believe also in Me.” Therefore it seems that some precepts of faith ought to have been given in the Old Law also.

Obj. 3: Further, to prescribe the act of a virtue comes to the same as to forbid the opposite vices. Now the Old Law contained many precepts forbidding unbelief: thus (Ex. 20:3): ”Thou shalt not have strange G.o.ds before Me,” and (Deut. 13:1-3) they were forbidden to hear the words of the prophet or dreamer who might wish to turn them away from their faith in G.o.d. Therefore precepts of faith should have been given in the Old Law also.

Obj. 4: Further, confession is an act of faith, as stated above (Q. 3, A. 1). Now the Old Law contained precepts about the confession and the promulgation of faith: for they were commanded (Ex. 12:27) that, when their children should ask them, they should tell them the meaning of the paschal observance, and (Deut. 13:9) they were commanded to slay anyone who disseminated doctrine contrary to faith.

Therefore the Old Law should have contained precepts of faith.

Obj. 5: Further, all the books of the Old Testament are contained in the Old Law; wherefore Our Lord said (John 15:25) that it was written in the Law: ”They have hated Me without cause,” although this is found written in Ps. 34 and 68. Now it is written (Ecclus. 2:8): ”Ye that fear the Lord, believe Him.” Therefore the Old Law should have contained precepts of faith.

_On the contrary,_ The Apostle (Rom. 3:27) calls the Old Law the ”law of works” which he contrasts with the ”law of faith.” Therefore the Old Law ought not to have contained precepts of faith.

_I answer that,_ A master does not impose laws on others than his subjects; wherefore the precepts of a law presuppose that everyone who receives the law is subject to the giver of the law. Now the primary subjection of man to G.o.d is by faith, according to Heb. 11:6: ”He that cometh to G.o.d, must believe that He is.” Hence faith is presupposed to the precepts of the Law: for which reason (Ex. 20:2) that which is of faith, is set down before the legal precepts, in the words, ”I am the Lord thy G.o.d, Who brought thee out of the land of Egypt,” and, likewise (Deut. 6:4), the words, ”Hear, O Israel, the Lord thy [Vulg.: 'our'] G.o.d is one,” precede the recording of the precepts.

Since, however, faith contains many things subordinate to the faith whereby we believe that G.o.d is, which is the first and chief of all articles of faith, as stated above (Q. 1, AA. 1, 7), it follows that, if we presuppose faith in G.o.d, whereby man's mind is subjected to Him, it is possible for precepts to be given about other articles of faith. Thus Augustine expounding the words: ”This is My commandment”

(John 15:12) says (Tract. lx.x.xiii in Joan.) that we have received many precepts of faith. In the Old Law, however, the secret things of faith were not to be set before the people, wherefore, presupposing their faith in one G.o.d, no other precepts of faith were given in the Old Law.

Reply Obj. 1: Faith is necessary as being the principle of spiritual life, wherefore it is presupposed before the receiving of the Law.

Reply Obj. 2: Even then Our Lord both presupposed something of faith, namely belief in one G.o.d, when He said: ”You believe in G.o.d,” and commanded something, namely, belief in the Incarnation whereby one Person is G.o.d and man. This explanation of faith belongs to the faith of the New Testament, wherefore He added: ”Believe also in Me.”

Reply Obj. 3: The prohibitive precepts regard sins, which corrupt virtue. Now virtue is corrupted by any particular defect, as stated above (I-II, Q. 18, A. 4, ad 3; I-II, Q. 19, A. 6, ad 1, A. 7, ad 3).

Therefore faith in one G.o.d being presupposed, prohibitive precepts had to be given in the Old Law, so that men might be warned off those particular defects whereby their faith might be corrupted.