Part III (Secunda Secundae) Part 153 (2/2)

Therefore it seems that temptation of G.o.d is a sin opposed to hope.

Obj. 3: Further, a gloss on Ps. 77:18, ”And they tempted G.o.d in their hearts,” says that ”to tempt G.o.d is to pray to Him deceitfully, with simplicity in our words and wickedness in our hearts.” Now deceit is opposed to the virtue of truth. Therefore temptation of G.o.d is opposed, not to religion, but to truth.

_On the contrary,_ According to the gloss quoted above ”to tempt G.o.d is to pray to Him inordinately.” Now to pray to G.o.d becomingly is an act of religion as stated above (Q. 83, A. 15). Therefore to tempt G.o.d is a sin opposed to religion.

_I answer that,_ As clearly shown above (Q. 81, A. 5), the end of religion is to pay reverence to G.o.d. Wherefore whatever pertains directly to irreverence for G.o.d is opposed to religion. Now it is evident that to tempt a person pertains to irreverence for him: since no one presumes to tempt one of whose excellence he is sure. Hence it is manifest that to tempt G.o.d is a sin opposed to religion.

Reply Obj. 1: As stated above (Q. 81, A. 7), it belongs to religion to declare one's faith by certain signs indicative of reverence towards G.o.d. Consequently it belongs to irreligion that, through doubtful faith, a man does things indicative of irreverence towards G.o.d. To tempt G.o.d is one of these; wherefore it is a species of irreligion.

Reply Obj. 2: He that prepares not his soul before prayer by forgiving those against whom he has anything, or in some other way disposing himself to devotion, does not do what he can to be heard by G.o.d, wherefore he tempts G.o.d implicitly as it were. And though this implicit temptation would seem to arise from presumption or indiscretion, yet the very fact that a man behaves presumptuously and without due care in matters relating to G.o.d implies irreverence towards Him. For it is written (1 Pet. 5:6): ”Be you humbled ...

under the mighty hand of G.o.d,” and (2 Tim. 2:15): ”Carefully study to present thyself approved unto G.o.d.” Therefore also this kind of temptation is a species of irreligion.

Reply Obj. 3: A man is said to pray deceitfully, not in relation to G.o.d, Who knows the secrets of the heart, but in relation to man.

Wherefore deceit is accidental to the temptation of G.o.d, and consequently it does not follow that to tempt G.o.d is directly opposed to the truth.

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FOURTH ARTICLE [II-II, Q. 97, Art. 4]

Whether the Temptation of G.o.d Is a Graver Sin Than Superst.i.tion?

Objection 1: It would seem that the temptation of G.o.d is a graver sin than superst.i.tion. The greater sin receives the greater punishment.

Now the sin of tempting G.o.d was more severely punished in the Jews than was the sin of idolatry; and yet the latter is the chief form of superst.i.tion: since for the sin of idolatry three thousand men of their number were slain, as related in Ex. 32:28 [*Septuagint version. The Vulgate has ”twenty-three thousand.”], whereas for the sin of temptation they all without exception perished in the desert, and entered not into the land of promise, according to Ps. 94:9, ”Your fathers tempted Me,” and further on, ”so I swore in My wrath that they should not enter into My rest.” Therefore to tempt G.o.d is a graver sin than superst.i.tion.

Obj. 2: Further, the more a sin is opposed to virtue the graver it would seem to be. Now irreligion, of which the temptation of G.o.d is a species, is more opposed to the virtue of religion, than superst.i.tion which bears some likeness to religion. Therefore to tempt G.o.d is a graver sin than superst.i.tion.

Obj. 3: Further, it seems to be a greater sin to behave disrespectfully to one's parents, than to pay others the respect we owe to our parents. Now G.o.d should be honored by us as the Father of all (Malach. 1:6). Therefore, temptation of G.o.d whereby we behave irreverently to G.o.d, seems to be a greater sin than idolatry, whereby we give to a creature the honor we owe to G.o.d.

_On the contrary,_ A gloss on Deut. 17:2, ”When there shall be found among you,” etc. says: ”The Law detests error and idolatry above all: for it is a very great sin to give to a creature the honor that belongs to the Creator.”

_I answer that,_ Among sins opposed to religion, the more grievous is that which is the more opposed to the reverence due to G.o.d. Now it is less opposed to this reverence that one should doubt the divine excellence than that one should hold the contrary for certain. For just as a man is more of an unbeliever if he be confirmed in his error, than if he doubt the truth of faith, so, too, a man acts more against the reverence due to G.o.d, if by his deeds he professes an error contrary to the divine excellence, than if he expresses a doubt. Now the superst.i.tious man professes an error, as shown above (Q. 94, A. 1, ad 1), whereas he who tempts G.o.d by words or deeds expresses a doubt of the divine excellence, as stated above (A. 2).

Therefore the sin of superst.i.tion is graver than the sin of tempting G.o.d.

Reply Obj. 1: The sin of idolatry was not punished in the above manner, as though it were a sufficient punishment; because a more severe punishment was reserved in the future for that sin, for it is written (Ex. 32:34): ”And I, in the day of revenge, will visit this sin also of theirs.”

Reply Obj. 2: Superst.i.tion bears a likeness to religion, as regards the material act which it pays just as religion does. But, as regards the end, it is more contrary to religion than the temptation of G.o.d, since it implies greater irreverence for G.o.d, as stated.

Reply Obj. 3: It belongs essentially to the divine excellence that it is singular and incommunicable. Consequently to give divine reverence to another is the same as to do a thing opposed to the divine excellence. There is no comparison with the honor due to our parents, which can without sin be given to others.

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QUESTION 98

OF PERJURY (In Four Articles)

We must now consider perjury: under which head there are four points of inquiry:

(1) Whether falsehood is necessary for perjury?

(2) Whether perjury is always a sin?

(3) Whether it is always a mortal sin?

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